Editorial 1899

NEW CHURCH LIFE
Vol. XIX, No. 1, PHILADELPHIA, JANUARY, 1899=129. Whole No. 219.
     NOTES.

     INADVERTENTLY, the article, "The Antiquity of Evil Animals and of Man," was published in our December number without giving the name of its author, Mr. George E. Holman, of London, England.

     OCCASIONALLY it becomes necessary to restate that communications sent to this journal, in order to secure publication, must invariably be accompanied by the name of the sender, although this will not be printed against his desire.

     IN the present number is concluded our publication of Swedenborg's unfinished treatise, "Diseases of the Fibres" (Volume III of The Economy of the Animal Kingdom), translated by Dr. C. L. Olds and edited by Prof. Enoch S. Price. Although technical in parts, this little work is so practical in its explanation of bodily functions, and yet so full of clear and profound insight into the nature and causes of disturbances in the nervous system which divert from their normal channels the life forces of the body and give rise to organic changes in the solid structure of the body itself,-that even the non-professional reader can but be fascinated by the physiology as well as pathology thus opened up to the rational and scientific thought. The Academy will shortly reprint the work in book form.

     THE statement in Arcana Coelestia, n. 931, "Hence also it may appear that the earth is not to endure forever, but that it likewise will have its end," lies long been the cause for some question as to the teaching of the Writings on the perpetuity of the earth. An article by the Rev. Adolph Roeder, in the New Church Messenger for November 30th, on "The Destruction of the Globe," has revived discussion of the subject. The issue of that paper for December 21st contains three replies all adverse to the aforesaid gentleman's position,
-that number 931 is to be taken literally as the scientific statement of the Writings-one which is in accord with modern science; and incidentally they all contest his statement that this is "the conclusion to which New Church writers and students have come in regard to this apparent contradiction;" likewise his implied statement that the number referred to is matched by others, the consensus being that the passage is unique.
     Two points, both set forth in the letter of the Rev. L. H. Tafel, practically dispose of the matter. The Coronis (lii) declares explicitly that the New Church will last to eternity and that it is to be the crown of all the Churches. This necessitates a permanent dwelling-place for that Church. The natural existence of anything depends upon its spiritual use, and hence so long as there is a use for the earth-which will be so long as the human race is salvable, and this will be so long as the New Church exists-it will endure. The second point advanced by Mr. Tafel is that this earth is specially fitted to be the ultimate dwelling-place for the Word, upon which all the heavens, and the whole of creation depend for support. This consideration in favor of the perpetuity of the planet is one of universal and stupendous import.
ESSENTIAL DISTINCTION 1899

ESSENTIAL DISTINCTION 1899

     TIME was when it excited general and energetic protest to claim that Swedenborg's work was a Divine work, not human, and that therefore his writings are Divine revelations, Of late, however, an awakening sense of the stupendous and super-human nature of his mission has led to the formulation of the proposition that the stamp of the Divine is on alt of those of Swedenborg's works that involve anything of his philosophy-in other words, that they are all revelation. We think, however, that it is neither necessary nor in accord with the truth to deduce from the fact, generally conceded by Newchurchmen, that the whole of Swedenborg's life was divinely ordered with reference to his preparation for the use to which he was finally called,-that even those writings which he himself does not classify with the works revealed to him from heaven, are of Divine character and authority.
     Very pertinent to this subject is the essay of the Rev. Frank Sewall, "The Relation of Swedenborg's Scientific to his Theological Writings," published in The New Philosophy, for December. Mr. Sewall points out that though Swedenborg, before his illumination, had formulated the Doctrine of Correspondence, which, as we now understand it, is an eminently spiritual doctrine, nevertheless did not himself then have a spiritual conception of it, but a philosophical one, it being but a more interior and universal form of the philosophical trine of "end, cause, and effect." These three,-end, cause, and effect,-being discrete and not continuous with each other, must sustain such a relation as can be described adequately by no other term than "correspondence;" and this conclusion is deducible by the operation of natural reason. As Mr. Sewall puts it, correspondence is "intercourse by contiguity, and not by continuity or confusion of substance;" and he cites Swedenborg's illustration of this correspondence by the relation of the wave of ether; and its spiral motion, to the eye as the organ of vision; of the eye to the sensory fibre within, etc.
     Mr. Sewall makes the important point that for the science of correspondence to become a spiritual science it is necessary that it be applied to spiritual things; "it is not the knowledge of correspondence that is supernatural or revealed, but the knowledge of the things that correspond; it is not the knowledge of Discrete Degrees that is supernatural or revealed, but the knowledge of the things that compose those degrees." This knowledge Swedenborg could never have obtained for himself but only of the Divine Mercy, through revelation and actual intromission into the spiritual world. Upon the actual, sensible experience of the existence and nature of that world rests the whole spiritual structure of the theology of the New Church. When Swedenborg attempted to rise into this realm, by his own intellectual effort, he fell into gross errors, as evinced by his speculations upon the soul (Rational Psychology, n. 521, etc.), and we may safely assume that one of the very highest uses performed by Swedenborg's philosophical researches was to show him their limitations and thus bring him into such a state of humility and consequent receptivity of spiritual things as could make him a suitable instrument in the hands of the LORD. This is said, too, with a very lively sense of the fact that Swedenborg's science as the handmaid of true religion is indispensable to an advanced understanding of New Church doctrine.
     Mr. Sewall's conclusion is that "Swedenborg neither constructed a science with a view to building thereon a theology, nor did he adapt his theology to a previously constructed science. As the science is not theological, so the theology is not scientific. The science rests on its basis of reason and experiment; the theology on its, basis of revelation in the Word; the two do not agree; by fusion, but they do agree by the correspondence that exists between discrete degrees in divine order."
     Knowledge of the soul, which was indeed Swedenborg's goal through all his philosophical labors, is in itself essentially theological, but not when sought, as Swedenborg before his illumination sought it, by induction of the reason. This is shown by the fallacies into, which he was led when he reached the completion of his study of the body-the temple of the soul-and essayed to pass the border-land, carrying with him the inadequate methods and reasonings proper to the investigations of nature. That he was not wedded to these fallacies-some of which are specified by Mr. Sewall is shown by the readiness with which he gave them up and received the light. Nevertheless they stand there in his printed works as a most valuable lesson to those who through his theological teachings have been given to know the hopelessness and disorderliness of attempting to investigate spirit from reason and sense, and who; have not his excuse if they indulge in it. And they serve, too, to remind us of the absolute distinctness of the scientific and philosophical works from those which teach the pure theology of the New Church.
PRIMARY DOCTRINES 1899

PRIMARY DOCTRINES 1899

     THE LORD has made his Second Coming. He has manifested himself anew, in a fulness and clearness of light unprecedented in the history of the Churches. This coming constitutes a New Dispensation, and the. Divine annunciation of it, and provision for its reception among men, are what constitute the essential New Church, of which Church the visible form and human membership are only an approximate and most imperfect representation. The Doctrine of the Second Advent, then, is the characteristic and distinguishing doctrine of the New Church; it is at the same time a most universal doctrine, giving quality and essence to every other doctrine of that Church, and affording in consequence a means of discrimination whereby to test every teaching which presents an appearance of being "New Church," or for which such claim is made. That no doctrine which does not derive from that of the Second Coming its inspiration, soul, and very raison d'etre, can properly be called New Church doctrine, would seem self-evident.
      To the Church in its present stage of incipiency, preparation, and instruction in most general truths, certain doctrines complementary to this of the Second Advent, and inseparable from it, present themselves with peculiar force and urgency. Among these may be mentioned especially the Doctrine of the revelation of the Internal Sense of the Word, effected through the Writings of Swedenborg, and the Doctrine of the Consummation of the Age and the consequent vastated state of the Old Church. Since the LORD in His appearing always comes as the Word-which He is,-and since all former forms of the Word had been-by human perversions- rendered inadequate as manifestations of God to man,-it follows that the final and crowning Coming of the LORD is, and can be no less than a revelation of the very Essence of the Word or its Internal Sense, the very Soul and Spirit in which resides its Divinity. This revelation is Divine Truth so accommodated to human reception that the understanding may thereby be elevated above the corrupt will into spiritual-natural light, in which appear the things of heaven and of heavenly life and doctrine, similar to what the angels enjoy. This Divine Truth is the Word to the angels; and, together with the literal sense-which the angels have not but which to men on earth is necessary as the fundament of all Truth-it constitutes the Word for the New Church.
     The Internal and the External of the Word, divorced by a perverse and fallen race, have been reunited by Divine Omnipotence, and "what God hath joined together let no man put asunder." Between the Internal Sense of the Word, revealed through Swedenborg and the Literal Sense revealed through Moses, David, the Prophets and the Evangelists, there is no predicate of "more or less Divine," any more than there is possible regarding the body and the spirit of man, a predicate of "more or less human." One is lifeless or nonexistent without the other. If it be stated in one place in the Writings that in the Letter of the Word resides Divine Truth in its fulness, its holiness and its power, that statement is balanced by another which precedes it, to the effect that it is from the Spiritual Sense that the Word is Divinely inspired and holy in every syllable. As was intimated in the December editorial, it is a result of the consummation of the former Church that without the Doctrine of the Internal Sense the Word is no longer transparent,-no longer manifests the LORD, is not the Word to the man of the Church; but to that man, the Letter and the Doctrine taken together constitute the Word, and reveal to him the LORD.
     Since in the consummation of a Church God becomes invisible; since without a sight of God there is no Presence, and hence no saving operation; and since, therefore, the Church thus left by God must internally become the instrument and agent, not for reforming and saving men, but for enslaving them to the powers of death and to the anti-Christian crew of whose cunning and ability to feign heavenly qualities so much is taught, it follows inevitably that the Second Coming of the LORD must be accompanied by judgment and separation. This in order that those who will be of the LORD'S New Church may be rescued from influences which are absolutely inimical to that Church, and may be surrounded and protected by its own holy, spiritual influences-that is, by the new light and power with which the LORD has made strong His right arm to save those whom He came to redeem, and who will accept of His redemption.
     These three things, then, seem to be inseparably linked together: that the LORD has made His Second Coming; that the Doctrine by which He has made that Coming, as revealed in the Writings of Swedenborg, is the Internal Sense of the Word; and that from all other doctrine and from all other church life than that drawn from and inspired by the Second Coming, the New Church must avert herself in order that she may keep herself pure and undefiled for her Divine Husband and LORD.

These would seem to be fundamental, indispensable truths, to weaken or destroy one of which is virtually to weaken and destroy the others; yet have they suffered assault in the very ranks of the professed New Church. To this fact, and to the lack of a general, consistent, and united support of these "foundation stones" in the Church at large, was due the inception of the body known as the Academy of the New Church, which was formed for the express purpose of evangelizing these basic truths and others related to them; and this evangelization has been steadily prosecuted ever since by the means of periodicals and other literature, and especially by the preparation of young men for the ministry who should be well grounded in-and so qualified to teach-these distinctive doctrines of the New Church. Thus it happened that the Doctrine of the Divine Authority of Swedenborg's Theological Writings came to be known as "Academy" doctrine, and this term was extended to other corollary teachings which necessarily came to the front together with it. The term "Academy Doctrines" may serve as well as any other appellation for those to use who contest those teachings, but to any one who will keep his mind open and give the explicit teachings of Swedenborg their fair and legitimate force, they are neither more nor less than New Church Doctrines.
There have been few more marked changes of attitude recorded in the history of New Church thought than the subsidence which has followed the storm of opposition that first met the promulgation of the "Doctrine of the Authority." The allied doctrine, that through Swedenborg the Internal Sense of the Word has been revealed, when strongly put is apt to evoke the effort to modify and weaken the statement; but the doctrine of the continued consummation of the Old Church is still a source of open conflict of views in the general body of the Church, the preponderance of opinions being hostile to the doctrine. But, as already stated, the three doctrines are mutually inter-related and inter-dependent, so that by the inherent logic of their relations they must stand or fall together. In future editorials we hope to support this assertion by reasons; to show that in view of the failure in the Church at large to preserve unbroken the inherent connection between these doctrines the present state of comparative doctrinal peace is not really a hopeful one; and, in addition to consider some of the principal doctrines which are corollary to the foregoing and which have come to be identified with the issues involved.
USE 1899

USE W. F. PENDLETON 1899

     And he shall be as a tree planted upon streams of waters, which giveth his fruit in his time, and his leaf shall not fall, and all that he doeth shall prosper.-Psalm i, 3.

     THE LORD'S kingdom is a kingdom of uses, and His kingdom is over Heaven, and over Hell; and the uses, I which are the uses of His kingdom, are done by Him. The LORD loves all, hence He wills good to all, and so does good to all, to every one according to his state and, measure of reception; and the good which the LORD does is use. But because the LORD does good or use, mediately, by angels and by men, every man must be trained and prepared to become a suitable medium for use in the kingdom of uses, which is the universal kingdom of the LORD; the training and preparation is also by the LORD, and in such preparation man is making ready to fulfill the end of his creation, which is that he may become a medium and instrumentality for use. Every man is prepared for such a use as he can be made to perform, or made capable of performing. No one is allowed in Heaven, and no one in Hell, who does not perform use; all must come under the one universal law, in order to fulfill the one universal end in the creation, which end is use.
     But uses in Heaven and in Hell in their nature and quality altogether differ. In Heaven all do uses from the love of use; and because of the all-prevailing and all-pervading love, use is a necessity to the life of all who are there, and it flows out spontaneously from every one. All in Hell are under the same necessity of use, but use is not done there from a love of use, but they are driven to it by compulsion, or are impelled to it for the sake of power and dominion over others. Thus use exists in Hell, not for its own sake, not as a means of giving and adding to the life of others, but rather with the end of more effectually depriving others of that which they possess as their own. Use, or the appearance of it, thus becomes a snare for entrapping others, and taking away from them that which, in the way of Providence, has been given to them. But use exists and must exist in Hell, even though the end of use be far away, as Heaven is far away; or, more strictly, use exists outside or around Hell, rather than in it, for the LORD with His Divine Order is present in or around Hell, and where there is order there is use. To compel the Hells to be of use, or perform use, in the Divine Economy of the universe, was one of the ends accomplished in the Divine Work of Redemption effected by the LORD when He came into the world; for the universal kingdom of the LORD is a kingdom of uses, and without use in all the parts of this kingdom the universe could not exist. The devils of Hell are therefore made to serve uses, but they cannot be led to love uses.
     Every man is prepared for such use as he can be made capable of performing, or can be led to perform, in Heaven or in Hell, and he is led to it by secret ways, or ways that are unknown to him; nor can he shun this inevitable and inexorable law.
     Man is prepared for his use in the LORD'S kingdom, while he lives in the world; the life of man in this world is thus a school of uses, a school in which he is trained and prepared for the use which he is perpetually to perform, when he enters the spiritual world, and into which he is inaugurated, even while in this world, in the interiors of his thought and life. If in the school of the I world he can be inaugurated interiorly into a truly spiritual use, by being inaugurated into a true love of use, he will then, after the death of the body, be led to his place of use in the heavens, where he will dwell in his use, and live by his use, and receive in the full fruition of his use the heavenly reward of use, eternal happiness forever. But if in the preparatory school of this world, he cannot be interiorly inaugurated into a truly spiritual use, or spiritual love of use, still he will be driven by compulsion into the sphere of some low, infernal use, which he will be led to seek in Hell, after the death of the body, and which he will be driven to perform, as it were, under the lash of a taskmaster, a servant of servants, or a slave of slaves; and as he performs it, from enforced obedience, the obedience of fear,-servile, slavish fear,-he will be given a degree of comfort and tranquillity, but will never be wholly removed from the torments resulting from the restraint that he is compelled to put upon the indulgence of his evil delights.

Use bears with it, treasured in its bosom, the blessings of rest, tranquillity, and peace; but if use be present without the love of use the spiritual gifts of, use are, indeed, also present, but outside of man, around him, but not within him, just as order is without him and not within him; for, as has been indicated, order and use in the heavens are both without and within the angels, but in devils they are without and not within.
     While man is in the natural world, he is trained and, educated for use in the spiritual world; first, by a natural education and training, and secondly, by a spiritual education and training. The natural education is by, instruction in scientifics, and by obedience to parents and teachers; and the spiritual education is by truths of doctrine from the Word, and by living according to them. In order to be prepared for Heaven he must live according to the truths of doctrine, both in the inward and the outward form-that is, he must learn to do them, and at the same time to love that which he does; or, what is the same, he must will to be that which he wills to appear to be. But if he cannot, and cannot because he will not, live according to truths in the inward form, cannot learn to love the truths which he does, cannot will to be the upright citizen, or man of the Church which he wills to appear to be-he is prepared for a use in Hell. For man will continue to be in the spiritual world what he is in the natural world, as to his general state and habit of thought and practice. If in the natural world he has been driven to the observance of order and the performance of use, by reasons that are, merely external, worldly, and selfish, if he has been induced to do uses merely for the sake of gain, or for the hope of glory and dominion, he will continue the same in the spiritual world, in some of the infernal abodes which are provided for him and for those who are like him.
     The first Psalm, when viewed in its broad or universal sense, is seen to teach concerning the preparation of man for use in the spiritual world, especially for use in the, third or inmost heaven; and the culmination of this Divine Work of the preparation of man is presented; before the mind in the third verse, wherein is described the state of man, when, as an angel of heaven-of the highest heaven-he is ready to be, and has become, a medium and a form of use to others, and so to the LORD'S kingdom in the Heavens, and to his Church on the earth. And he shall be as a tree planted upon, streams of waters, which giveth his fruit in his time, and his leaf shall not fall, and all that he doeth shall prosper; though let us continue to keep in mind that these words refer primarily to the LORD Himself, when by His Human glorified, he took unto Himself the Divine, Power of doing use to the universal human race; for of Him alone can it be said absolutely, that all that He doeth shall prosper; for all prosperity, spiritual and natural, is the doing of the LORD, and all that He does flourishes and prospers; and man flourishes and prospers in his uses just in the degree that he does them, not from himself, but from the LORD. What a man does for himself and his own prudence, will never prosper, however much the appearance may be otherwise.
     Use in its origin is the Divine Love Itself. The nature, essence, and life of love is to bestow, to endow, to give of its own, and that which is its own, to another, and this giving of love, and from love, to another, is what is called use. The LORD gives His love to His creatures by use, and man gives of what he receives of the Divine Love by use. This, giving to another by use is the very order of the universe, impressed upon it by the Divine Love in the creation, and which is perpetually impressed upon it in the preservation and conservation of that which has been created; and every man is born that he may come into this order, that he may learn to give, and learn to love to give from love, by love, in use, that which is his to give, that which has been given him to give to all who are in the sphere of his activity; and in giving it is granted to him to sense the delight of love, the heavenly reward of use, which is never felt except in the love of promoting the good, and thus the happiness of others.
     To give, then, is the law of all life truly human, which is illustrated by the saying that has come down to us from ancient times, and in which we may now see a new force. It is more blessed to give than to receive. To give is the active, to receive is the passive of human life. Both must exist in order that mutual love may exist; but the individual man, who is a spiritual man, is concerned with the giving rather than with the receiving. Blessed is he that gives, but cursed is he that receives and does not give.
     Man is prepared to fulfill the end of his creation, is prepared to become a medium of use to others by the descent of the Divine Love in him; and when the Divine Love has descended within him, by accommodating itself to his capacity to receive,-when it has taken possession of the interiors and exteriors of his life, and he has become a medium of love, and thus a medium of use,-he is transferred from the natural world to the spiritual world, from earth to heaven; where, no longer encumbered by a gross material body, no longer encumbered by the things of space and time, he enters into the full expansion of all his faculties, the full fruition of all his affections,-he becomes eternally a medium and form of use, and enters into a happiness far beyond the powers of mortal tongue or pen to describe, or even of the natural mind to conceive or grasp; he enters into the spiritual ideal and the spiritual goal of human life,-the ideal that is given and the goal that is presented to view, never in merely human philosophy or in the discursions of human thought, but in the Divine Word of Revelation; the ideal, the Divine Human of the LORD, and the goal, the angelic Heaven. Man is then as a tree planted upon the streams of waters, yielding his fruit in its season, and the leaf of such a tree will never fail, for the LORD is the Tree that will prosper all his doings.
     Man becomes a medium of the good of love or of use to others by the descent of the Divine Love from within into ultimates with him, and also by the ascent of the same from without; from within by influx from heaven or by means of angels and spirits, and from without by men; from within by immediate influx from heaven, and from without by mediate influx from heaven through the world; from within through the spirit, and from without through the body and the senses of the body; from within by affections and perceptions, and from without by scientifics, knowledges, and doctrinals. The two influxes meet in the understanding of man and a conjunction is effected by which he is born anew and becomes a form of use or an angel of Heaven.
     The ascent of the Divine Love from without by scientifics, knowledges, and doctrinals prepares the way and makes a plane, renders a man a containant and receptacle of that which descends by the internal way from heaven. Both of these modes or ways of entering man or the human mind are essential and must be open, or else the human mind remains a sealed book forever, and man is driven-and can only be driven-to perform vile uses in hell.

There can be no ascent into the human mind from the world unless there be a corresponding descent from heaven; nor can there be a descent into the human mind by the internal way from heaven unless there be a corresponding ascent from the world. The ascent from the world by scientifics, knowledges, and doctrinals, without a corresponding descent of life into them from heaven, is a mere appearance; for all things that enter from without, through the senses of the body, without a corresponding descent from heaven, stop in the threshold or outer court of the human mind, called the memory. From the things so stored in the memory man is able to think and reason, and thus make himself appear like a man, but his thought remains merely sensual, natural thought, and the man remains a merely sensual, natural man. Scientifics alone, knowledges alone, doctrinals alone, do not prepare the way or make a plane, but man must live according to them; hence the LORD says, If ye know these things, happy are ye if ye do them. Nor does the living according to them make a plane, if it be a mere external living and doing, and not at the same time an internal living and doing,-if it be a mere external reformation, a reformation of speech and act, and not at the same time an internal reformation, a reformation of the thought and affection,-if man be not that which he wills to appear to be. It is the external reformation which is at the same time internal,-it is the external desisting from evils as sins against God, pointed out by doctrine, which is at the same time internal-that makes a plane in man for influx from heaven, that unlocks the door to heaven and from heaven, while it unlocks the door from the world; or, as it is written in the Law, He that hath My Commandments, and doeth them, he it is that loveth Me; for it is then only that love descends and occupies the life of man. Without internal reformation, or that of thought and affection, the LORD remains standing at the door, and though He ever knocks so long as life shall last in the world, the door is never opened unless man hear the voice with the thought of his heart, and hearing repents. Genuine repentance opens the door, and then the LORD enters by the internal way from heaven and by the external way from the world, for repentance opens the two doors at the same time, the LORD enters by them and dwells with man forever; even as He Himself hath said, Behold, I stand at the door, and knock; if any man hear my voice and open the door, I will enter into him, and sup with him, and he with me.
     He that doth not live ill is regenerated by the Word of the LORD; he that shuns evils as sins against God, he that ceases to do evil, he that repents, is regenerated by the Divine Truth-which is the Divine Love manifesting itself-and he will become a form of love and charity, and thus a medium of use. This is the teaching of the first verses of this Psalm, Happy is the man, who walketh not in the counsel of the impious, and in the way of sinners standeth not, and in the seat of scoffers sitteth not; happy is the man that desists from evils, and thus in the light of the Divine Truth prepares the way for the descent of the Divine Love in him; then will be a meeting of the influxes in his understanding, he will meditate in the Law of the LORD, and he will thereby enter into a state of genuine reformation, a reformation of thought and affection, a formation of
     a new understanding and a new will in the internal man, which is conscience, a new life in the internal which must now also come forth into the external and make him wholly new; and this coming forth of the reformed internal into the external, renewing the entire life of man, is what is called regeneration, and man is thereby made a form of love, a medium of use, an angel of heaven.
     Reformation is by conscience, regeneration is by perception; from conscience man meditates, and compels himself to desist from evils, from perception he acts, does uses, bears fruit, which he does from spontaneity of heart; he is as a tree planted upon streams of waters, that yields its fruit in its season, whose leaf does not fall. Time or season has reference to truth, and signifies the same as month in the Apocalypse, where it is said that the tree will yield his fruit every month-that is to say, the regenerate man will do uses according to every state of truth in him; and from the perception of love, by the truth of wisdom given him from heaven, he will become a form of love, a medium of use in this world, and in the other life in heaven to eternity.
Amen.
RULING END 1899

RULING END RICHARD DE CHARMS 1899

     A NEW-YEAR DISCOURSE.

     THE ordinary dictionary definition of "end" is, the object aimed at in any effort considered as the close and effect of exertion; designed or desired result; purpose in view; aim; drift; as, the end that prompts to labor; private ends; public ends. From this we see that a man's end is something he sets before him which is to influence and control all he does; something which is to enable him to determine how he is to do anything; something which is to be the internal ground and moving-spring of his action, and to dominate in the affection and thought which precede that action; something to be within and above all else of his life, and to be a ruling, controlling, moving love, setting in motion and directing every lesser affection, and all his thoughts, so that they may look to and serve and promote the one thing he has set before him as his aim in life.
     It is to be noted that a man will become here, and especially hereafter, just what his end is, and the real quality of his character will be such as his end has been, and this to every detail of his life, of affection, thought, and action. Every one does, in fact, consciously or unconsciously, deliberately or without deliberation, adopt and act from some kind of an end. The question is, What kind of an end is it? What I wish to impress upon your minds is, that it is of the utmost importance that we know as far as possible what our end is, and to be as sure as we can be that it is a truly good one.
     In a universal sense there are only two ends a man can have-one is, an end to the LORD and heaven, and the other is, an end to self and the world. Man's ends naturally are wholly towards himself and the world; they must be made ends wholly to the LORD and heaven. This must be kept constantly in mind. It is only as a man is reformed and regenerated that he comes into the latter ends.
     The end with a man can never be changed unless the state is changed; for the end is the very life of man. While the state is being changed the end is also being changed, and with the end the thought.
     This brings out the useful truth that a change of end is a change of state, and also that a change of thought is a change of end. So long as we love self more than the LORD, and the world more than heaven, how then can we have a good end? Must there not be a change from a state of supreme love of self and the world to a state of supreme love to the LORD and heaven, before a good or spiritual end is possible? Let this fact be carefully noted here: while the state is being changed the end is also being changed, and with the end the thought; which means, practically, that as a man comes to love the LORD more than self, and heaven more than this world, his end becomes good, and is less and less a bad, end.

As this change takes place his thought is improved, and becomes more and more in harmony with his changed and improved end. Everything, observe, depends upon a change of state.
     The ends of the love of self and of the world look outwards and downwards; whereas, the ends of love to the LORD and to the neighbor look inwards or upwards; from which it may be evident that they disagree so much that they can never be together. Whatever a man loves he regards as an end. This shows that a change of end is a change of the love; and, the two ends being opposite, as a man comes into the one he recedes from the other. It shows, too, that a man cannot be internally in both these ends at the same time; he cannot serve God and mammon. As far as he is in the one he is not in the other. This makes it of much moment for a man to determine as near as he can which end he is in.
     Now we are taught that everyone can see the quality of his life, provided he will investigate the quality of his end; not the quality of all the ends which are intermediate, and which are variously derived from the principal one, or tend to it; but let him investigate the end which he prefers to all the rest, and in respect to which the rest are as nothing. And if he has self and the world as an end let him know that he is infernal, whereas if he has as an end the good of the neighbor the common good, the LORD'S Kingdom and especially the Lord Himself, let him know that he is heavenly. Here we learn that a man can know his end if he will investigate himself, and the issue is made plain between an end to himself or to the LORD,-an end to the world or to the neighbor and the common good, and especially to the LORD'S Kingdom, or heaven. There is no escape from this alternative, nor should we seek to evade it. It is the one or the other. Every one is free to choose, but he should have no confusion of thought as to what he is to choose, nor as to the distinctive and opposite quality of the two ends between which he is called upon to exercise this right of choice.
     In the other life no one is ever punished for evil acts, if he has acted from an end truly good; the ends are what are regarded; the acts from them. In proportion as man regards celestial and spiritual good as an end, truth is initiated to and conjoined with good. But in proportion as man regards his own good, thus himself and the world, as an end, celestial and spiritual good recede. Here you see that to regard celestial and spiritual good as an end, performs the spiritual use of initiating us into truth and conjoining it with good.
     Now does not such a result constitute a strong incentive to constantly regard celestial and spiritual good in what we do? To do otherwise you will observe causes these spiritually good things to recede from us. How can any one expect to progress in spiritual things if he persistently regards those things as ends which can only keep from him the very things he needs to make him more spiritual. It is the ends alone which cause the internal and external man either to be opposite or to correspond. They are opposites when riches, pleasures and their delights become ends; but they correspond, when these things do not become ends, but means to higher ends.
     We have had occasion to present more than once the necessity for the internal and external man to correspond if there is to be any true spiritual life. We are taught here that ends alone cause them to correspond. Perhaps one of the most powerful means of drawing men away from spiritual things and the love of them is riches and pleasures. When they are made ends they prevent this correspondence, and thus hinder and prevent the growth of spiritual life. In this sense they are manifestly a curse; only when used and indulged in as means to higher ends do they become blessings and cease to spiritually curse us.
     The end makes men happy or unhappy in the other life. Everything that is in man derives its being from the end that is in him. Consequently, in the other life he is in such a state as is his end. To me this statement is most impressive, for it declares plainly that when the end is right everything of the man is right, and when the end is wrong everything in him is wrong. His state in the other world is entirely a matter of his end. If a man wants to know whether he is being regenerated let him attend to the ends which he aims at, and which he rarely discloses to any one. If these ends are for what is good-that is, if he studies the neighbor and the LORD more than himself-he is in a state of regeneration; but if the ends are for what is evil-that is, if he studies himself more than the neighbor and the LORD-he may know he is in no state of regeneration. By means of his ends of life man is in the other life,- by ends of good, in heaven with the angels; but by ends of evil, in hell with devils. This would seem to be a sufficient answer to the query, Am I in a state of regeneration? You will observe bow much our ends of life have to do with such a state.
     The new soul which man receives when he is being regenerated is the end of good. Celestial good and spiritual truth are what form man, and this in the way and in the degree in which he looks as a man to ends of Heaven, and not as a brute animal to ends of the world. To look to ends of Heaven is the simple rule of true manhood and womanhood, then, according to this teaching. A man is able to have spiritual and celestial ends, and to see, acknowledge, believe, and be effected by them, whereas a beast cannot have any other ends than natural ones; thus a man is able to be in the Divine sphere of ends and uses which is Heaven and constitutes Heaven; whereas a beast is not able to be in any other sphere than that of the ends and uses which there are on earth.
     A life void of all heavenly ends is, then, a merely animal life, not above that of the beasts, and in no sense truly human. If we would rise above such a life we must seek and measurably attain to heavenly ends of life. The only sign by which affections are known is the end; if from their end they are for the sake of self and the world, these affections are not genuine. If for the sake of the neighbor, of societies, our country, the Church, the LORD'S kingdom, and the LORD, they are genuine. From this you may know whether your affections are genuine and when not. Our affections are but the puttings forth of our loves; hence we should carefully gauge them by this rule, to see if they are genuine or spurious.
     It is the part of a wise man to know the ends which are in him. It sometimes appears as if the ends were for the sake of self when they are not; for it is the nature of man to reflect upon himself. But if any one wants to know the ends which are in him, let him only attend to the delight which he perceives in himself from praise and self-glory, and to the delight which he perceives from use separated from himself. If he perceives the latter delight he is in genuine affection. A man can explore these things in himself, but not in others.

     We all know, for it is only too common, what it is to feel the delight of praise and self-glory, but can we too carefully note the fact that such delight is a very different thing from a delight in some use separated from self. It is this delight in use without thought of ourselves, a delight in the use itself, and the good it will accomplish for others, which is genuine spiritual affection. This kind of delight is to be a sign to us that our ends savor of heaven and the LORD. When therefore we perceive anything of it in ourselves how we should treasure it and try to strengthen and deepen it, for there is heaven in it and a foretaste of the joys of heaven it ever carries in its bosom. Why should we not study earnestly this "delight in use for its own sake," and strive to come into it and explore ourselves that we may discriminate it from uses done with an end to ourselves, with regard to what we are to get in return in the way of praise, or something to add to our possessions, or to flatter our vanity and pride, or to make others think how good we are, how generous and liberal and benevolent. When one realizes how difficult it is to keep all things of self out and find one's full delight and return in the use itself and the good it will accomplish to others, with an eye single to them, and not one eye on them and one on self-it will begin to dawn on the mind that there is a great gulf of affection between the one delight and the other, and the end from which it springs. And it may be known that this gulf has been crossed, which separates the hell of self and self-interest from the heaven of the love of use for its own sake and unselfish love of others, just in the degree that there is perceived in one's self something of the delight of the latter love and an ability to distinguish it from its far-too-common rival.
     We are distinctly taught that we are able to have and perceive this truly human delight; so do not be skeptical about the possibility of its possession. When it is absent, grieve, and see in this a sign of your own state and the need of renewed effort to attain to a better and more genuine state. When it is present, rejoice, and see in it a sign that something of a human life has begun in you. To doubt our ability to come into this heavenly delight in some measure here is to doubt the LORD B, words and to doubt our capacity for heaven and its felicities.
     The time has come when men must begin to live the life of heaven from some understanding of what that life is, and to learn as an eternal and immutable divine truth that capacity to live such a life hereafter means capacity to live it-in an obscure measure indeed, but still a capacity to live it-here and now. Yea, it means entering into its ends and delights here as the sine qua non of entrance into its ends and delights in the world to come. It is folly to take any other view of life here, and greater folly to act on any other view of life here.
     Now hear further. When the good of the neighbor, the common good, the good of the Church, and of the LORD'S Kingdom are the ends, then as to his soul, the man is in the LORD'S Kingdom, thus with the LORD. In proportion as a man is in such an end as the LORD'S kingdom is in, are the angels delighted with him, and conjoin themselves with him as a brother. In proportion as a man is in the end of self, evil spirits from hell accede to him, for no other end reigns in hell. To "have as an end" is to love the things enumerated above as of heaven, more than the things of self and the world, which are said to be of hell. There can be no doubt, then, just what is to constitute a good end, and what we are to love more than anything else. How true this is! They who have worldly and earthly things as an end, cannot withdraw the senses from them; for they would then remove themselves from the things which they love as an end-that is, which they love. No! there is no help for it; the end, the love, must be changed before such things can come into an orderly and useful relation to our real life. Every one may know what kind of spirits are with him provided he will observe the quality of his love, or, what is the same, the quality of his end; for every one has as an end that which he loves. Now you may know what kind of spirits you have around you, if you will observe these directions. Every one is judged according to the end or intention. The heavenly proprium differs from man's proprium in this: it is the ends of life which are changed; the ends of regarding lower things are removed; and the ends of regarding higher things are substituted in their place. This teaching clearly unfolds the nature of the ends we should seek and strive to be affected with; the ends of regarding lower things we should endeavor to remove, and substitute in their place the ends of regarding higher things. In taking care of the body, the soul must be the end. To have as an end is to love more than all other things. Now, my friends, could you do anything that would make the new year more spiritually useful to you, than to resolve that you will set such heavenly ends before you and strive to be affected by them in all the activities of your life? Could you do anything which would add so much to your spiritual progress, or add to your stature as true men and women, as just such action on your part? I cannot move your hearts to do this,- the LORD alone can do that,-but I can, as I have endeavored to do, present the rational and spiritual reasons from doctrine to your consideration, point out the spiritual use and value of your seeking and incorporating into your daily lives the heavenly ends here described, and to hope and pray that you may be led by the LORD so to do.
     RICHARD DE CHARMS.
DISEASES OF THE FIBRES 1899

DISEASES OF THE FIBRES 1899

     (CHAPTER XIII, Continued.)

     RHEUMATISM.

     557. THE disease which severely infests the membranes, tendons, and junctures of the bones is otherwise called rheumatism. For there is a collection of acrid lymph, mixed with things heterogeneous, which disagrees with the fibres of the membrane, tendon, or joint. It invades especially the popliteal spaces, the knees, the loins, and the other ginglyms of the bones, indeed even the softer substances; whence arise humors, redness, indurations, friction, as when axles and wheels are not anointed with their proper oil, or, when lubricated with another they creak; thence there is difficulty in the flexions, excruciating pains, and many things which do not flow forth from the brain, but from elsewhere. In the whole body there is not a joint, socket-joint, symphysis, periosteum or tendon which does not demand its own kind of humor; for in each case there are glands which prepare and offer it; such humor, if it be either defiled or illegitimate, clings, ulcerates the fibres, and deprives the member of the faculty of acting, whence arises painful affections and many things besides.
     558. The cause is, usually, food hostile to the blood, taken through the msophagus, and admitted through the pores; in like manner poisons, and a malign condition (temperies) of the air; hindered perspiration, circulation, evacuation; especially if there is an imbibing when the pores are open, as by heat, and a retention when suddenly closed as by cold; then it [this disease], as it were, suddenly attacks and spreads the contagion broadly.

The causes of this atrocious disease are also inherited (in generata) principles of diseases; if these do not break forth openly, then it is inaugurated with some fever and light inflammation. The causes are also intermittent fever cured before its time; high (ealida) fever not well exterminated; hidden venereal disease; unfermented wines, certain kinds of drugs, and infinite other things. But indeed if such stagnant lymph be turned in upon the pure, then it corrodes, tears, as in I arthritis; it consumes the bony material itself; the penostea and tendons, with most atrocious pain. Common rheumatism, however, is that which derives its birth from the catarrh above described, or from lymph collected between the meninges of the cerebrum.

CEPHALALGIA,* CEPHALBA, MIGORANE, OVUM, CLAVUS.

     559. Headache is dull or acute; sometimes agitation and a kind of palpitation is noticed. It is various, according to the causes, thus, when the pain is of the whole head, it is called cephalalgia; if it continues long, oephalea; if it is of half the head only, migraine; if of a certain (smaller) portion, ovum [an egg]; but if it is of a very small part, it is called clay-us [a nail].
     * Every kind of headache, whether symptomatic or idiopathic, is a cephdalgia-Cephalea--some use the term synonymously with cephalalgia. Others, for a periodical headache; others, again, for a more violent headache than cephalalgia implies; and others for a chronic headache. The lest is its ancient signification.-Dunglium.
     560. The whole cerebrum, or one of its hemispheres, or one convolution, or special cortical elevation, is affected in cephalalgia; for the cerebrum is, as it were, articulated, so that one part may be sick, the others in the meanwhile remaining sound. The seat of the evil resides, according to causes, in the skull, or dura mater, or pia mater, or in the cortical substance itself, or in the medullary substance: as when a contused or broken skull presses upon the dura mater; the cavities are obliterated, the diploe* beaten out, if the dura mater beat any place torn away from the bony wall of its, cranium (for it is bound to it in various places, as though by a staple (stapedi)). If the vessels which penetrate the skull and its sutures, with the other filaments, are too much protracted, relaxed, broken, so that passage is obstructed; if ichor is collected between the skull and the [dura] mater, whence are little furrows and depressions; if there be abundant humor between the meninges, or between convolutions and folds of the cortical substance, between the layers and plexuses of the medullary substance; if there be stagnant humors in the ventricles, the exits (exilibus - exitibus?) being closed up, which exits are many-that is to say, there are particular kinds for each kind of humor, for there are as many ways of unburdening, as there are kinds of liquor [in all these cases head-ache arises]. Especially if the blood in the arteries, veins, or sinuses be constipated, and thus the cerebrum I be anywhere inflamed; for in order that one may be healthy (valeat) a moderate temperature of heat and cold is required, wherefore cephalalgia is distinguished into hot and cold, and by others it is distinguished into scorbutic, bilious, and pituitous; there is also added habitual or inherited, not to speak of cephalalgia from any purulent or vapid inclosed material, from the hard cancer (schirrie-scirrhi?), from hydatids, from erosion of the parts. For there are every-where receptacles or asylums for the blood in the medullary part itself, which, if they are obstructed, cause headache; besides, there are also greater and smaller plexuses, and various interstices between the fibrous layers, which, if they coalesce, are dried out, expanded, or become flaccid, are disturbed from their natural place-thus headache arises from atrophy, want of tone, ataxia; likewise if the glandules which are inserted become turgid, so that they restore the tension. Nothing has greater sensibility than the cerebrum, but neither is anything more distinct, hence there is a sense general and grave and cephalalgia and pain in such things. (Nihil cerebro est sensibilius, sed ita nihil distinctius, inde communis sensus et gravis et cephalagia dolorque talibus.**)
     * The cellular structure which separates the two tables of the skull from each other.-Dunglison.
     ** A very obscure passage. The present instalment contains internal evidence of the unfinished state of the work.-ED.
     561. In each disease of the head it is usual for a certain prognostic pain to precede, as in apoplexy, epilepsy, dropsy of the brain, catarrh, fever, and the rest. But it is usual for common cephalalgia to arise from all the causes which induce a change of state upon the brain, prevent the alternations of its animation, compress the whole or part, and which irritate and prick the sensitive filament of the meninges, and of both substances [of the brain]. The brain is wont to be tormented, carried away, and to ache from smoke and malignant stenches, foul exhalations, still more from pestiferous contsgions, and from poisons; for while these things infest the blood and humors, even the purer, the brain strives with all its animations and forces to expel them; and in order to restore itself to its natural state that struggle continues long, frequently creates terrible pain, and with increase as it carries itself over its balance and limit. What foul odors effect, experience teaches; the brain is affected (officitur,-afficitur?) according to every quality of the action of those things; for there are those [odors] which soothe and stupefy; there are those which convulse the whole brain and excite to sneezing; there are those which disturb, and bring, as it were, dissonance to the fibres, because they bring horror [a bristling]; for the fibres of the olfactory nerves communicate with all the fibres of the brain. In the meanwhile the causes of cephalalgia are varied according to temperaments. It is usual for pain to be excited in the sanguine and plethoric - by inflammation; in the phlegmatic by drying out; in the choleric by the privation of the stimulating parts, and thus by a defect of the milder bile; so also in the rest.

CHAPTER XV.

HYDROPS, HYDROCELE HYDROCEPHALUS, ASCITES TYMPANITIS, LEUCOPHLEGMASIA, ANASARCA, HYPOSARCA.
     *     *     *     *     *     *

(Here the manuscript ends.)
NAMING THE LORD IN THE SPIRITUAL WORLD 1899

NAMING THE LORD IN THE SPIRITUAL WORLD EDWARD C. BOSTOCK 1899

Communicated.

IN the spiritual world every one is named from the quality of his life. That is, every one there names another from a perception of his quality as to the reception of love and faith; for the spiritual language is of such a nature that the full quality of any person or any thing can be expressed in a single word.

     As man passes through the world of spirits in his preparation for heaven his name is varied and only becomes constant when he enters his own heavenly society (A. E. 676). The cause of this is that man's full and fundamental quality does not appear till he is prepared for heaven, and he receives a name in each state, according to the quality that manifests itself in that state. The same general principle applies to the name of the LORD. There is no fixed name for " LORD" or JESUS CHRIST" that can be learned and repeated as these names can in this world, but every one in the spiritual world names the LORD from his own perception of His quality. This perception flows from his reception- of love and faith from the LORD. When an angel or spirit, therefore, names the LORD he forms a name by means of the spiritual language, which embodies and expresses his own conception of the LORD, and thus at the same time his own quality as to the reception of love and faith. Thus every one names the LORD differently, though doubtless the fundamental idea of the Divine Human is present in all, giving each and every name a most general form, which identifies it with all others as the name "LORD" or "JESUS CHRIST" in the spiritual language. Because the name of the LORD cannot be learned from without, but must be formed and flow forth from each one's reception of love and faith, therefore the quality of every one there may be known from his naming the LORD, and those that have no reception of Him in love and faith and thence no idea of Him are unable to name Him. This is the reason that those who have confirmed themselves in the denial of the Divinity of the LORD'S Human cannot say "Divine Human" in the spiritual world.
     This fact about naming the LORD is taught in the following:

     "That by the name of JEHOVAH, or of the LORD, is not meant the name itself; but all of love and faith, derives its cause from the spiritual world. There the names which are in the world are not pronounced; but the names of persons, concerning whom they speak, are formed from the idea of all things which they know concerning them, which are joined together into one word; such is the pronunciation of names in the spiritual world, whence it is that names also, there, like all other things, are spiritual. The name 'LORD' and the name 'JESUS CHRIST' are not pronounced there as in the world but for those names a name is formed from the idea of all things they know and believe concerning Him; the cause is that these, in the complex, are the LORD with them, for the LORD is with every one in the good of love and faith which are from Him. Because it is so the quality of every one there as to love and faith in the LORD is immediately known, if only he pronounces by a spiritual word or spiritual name LORD or JESUS CHRIST and thence also it is that those who are not in any love, or in any faith in Him, are not able to name Him-i. e., to form any spiritual name concerning Him. From these things now is manifest whence it is that by the name of JEHOVAH, LORD, or, JESUS CHRIST in the word, the name is not meant, but all of love and faith by which He is worshiped" (A. E. 102).
     EDWARD C. BOSTOCK.
"WORSHIPING WITH THE OLD CHURCH." 1899

"WORSHIPING WITH THE OLD CHURCH." L. P. FORD 1899

     ANOTHER VIEW.

TO THE EDITOR:

     Mr. Gladish will, I am sure, excuse my expressing, through you may disagreement with the final conclusion which he draws from Exodus viii, 25, 27, and A. C. 7452-8, and especially the words, "It is not advisable to do so, because we should sacrifice the abomination of the Egyptians to the LORD our God," and Swedenborg's explanation, "That thereby is signified that internal filthiness and defilement would flow in [if they did not; make a total separation from those who were in falses]." That is to say, I do not think that either the text or internal sense apply to the case of those who to-day prefer to remain in the outward communion of the so-called Old Church, instead of separating from it and joining the so-called New Church; for both Moses and Swedenborg, to my mind, refer especially to the evils of life and the consequent filthy sphere of the Egyptians, and not so much to the errors of doctrines in which they were. In order that we could conclude that the passages quoted apply to the so-called Old Church of to-day we must convince ourselves that the latter not only is still adhering to the errors which Swedenborg was commissioned to expose, but also is in evils of life. And surely it would be unmistakable presumption on the part of the so-called New Church people to assert that they only are not merely in possession of the Truths of the New Dispensation, but are also in the Good of Life. We cannot compare the average so-called Old and New Churchmen to the Egyptians and Israelites respectively. At the time of Moses there was a distinct difference between the Life of the Egyptians and that of the Israelites; such a difference that it would have been quite impossible for them to worship together; but to-day, under the New Dispensation, all men are receiving, in various proportions, Divine Influx, directly and indirectly; some directly, say as readers and accepters of Swedenborg's Writings, and a much larger number indirectly through the numberless avenues which Divine Providence has at His disposal and undoubtedly uses. It is, in my opinion, a cruel slight to put upon Almighty God to contend that He has confined His Divine benefits to those who have read and received the Truths of the New Dispensation as written by Swedenborg. It is such a mischievous stand to take up that I implore your readers not carelessly, and perhaps through spiritual pride, to east aside as ridiculous and untrue the position here taken up. Readers of Swedenborg are A but not The New Church signified by the New Jerusalem. Outward organizations are absolutely necessary for the publication and spread of the Truths of the New Church; but no body of men, however earnest and good, has a right to style itself the New Church. That consists of all the good scattered over the whole terrestrial globe who have lived or are living in the good of Charity according to their religious beliefs (H. H. 328).
     I am a so-called New Churchman of the Third generation, a confirmed and constant reader of Swedenborg, and I have experienced consociating and worshiping sometimes with so-called Old and at other times with so-called New Church people, and I must declare that as far as sphere goes I can as easily worship with the former as with the latter, proving what Swedenborg undoubtedly teaches, namely, that it is the good in which men are, and not their professed disbeliefs, which make them amiable and lovable or the reverse.
     In conclusion, allow me to assure you that I do not deny for one moment the vast importance of a knowledge and acceptance of a correct system of Theology; but, as no more than the possession of a most perfect architectural plan, a correct specification and quantities, will entitle the owner of the house when built to claim it as the most perfect and correct, can we assume to the world to be The New Church and despise others; for in neither case can we be sure that the internals are as perfect and correct as the externals. Let us not then, I submit, liken the so-called Old Church to Egyptians and ourselves to Israelites. L. P. FORD.

     SHORTLANDS HOUSE, Shortlands, Kent, England, November 20th, 1898.

NATURE OF THE LORD'S TEMPTATION-COMBATS 1899

NATURE OF THE LORD'S TEMPTATION-COMBATS L. P. MERCER 1899

     YOUR correspondent writing in the December Life under the title "Monophysites-old and new," seems, in his delight at seeing an old heresy reappear, to have missed the essential point in the paper of Rev. W. L. Gladish on the "LORD'S Temptations," which he proceeds to criticise. The writer, whose historical predilections are well known, is at the same time too rational a theologian to be carried away by historical analogies into the calling of names, and we feel sure that he began to write before the dust he had raised in his caperings of, delight over the discovery of a historic parallel had time to settle. He might well have stopped to consider whether the fourth oecumenical council, the first of, which invented the orthodox heresy of a trinity of persons, was clothed with any reasonable authoritative sanity to pronounce even "Monophysitism" a heresy. Since it maintained the unity of the Divine, at least something might be said in its favor as a protest against the falsity which divided the Divine into three persons, and the second person into two natures, one eternal and the other acquired. In fact, however, the article under criticism has no more relation to Monophysitism than it has to tritheism, and it is altogether unworthy of the rational fairness of "C. Th. O." to make any such reference.
     Mr. Gladish is abundantly able to defend the argument of his own article, but with respect, to the subject of the LORD'S Temptation-Combats, if the odium of the names is to be assumed, I am the Arch-Monophysite who should defend the main contention of Mr. Gladish's' article. He was only arguing from the nature of spiritual temptations, as an analogy, that the LORD'S Temptation-1 Combats were wholly different from man's. I have been teaching this doctrine for years in such forms of statement as the following:

     "The Human (unlike an ordinary man) had no hereditary evil from the father, nor any confirmation of evil in the life; but he had that whereby he could see and feel the full weight of our evils in both respects at all points, and subjugate the hells for us, and redeem us already in all respects, wanting only our consenting co-operation. The Human 'born as another man,' had infirmities as another man; and these infirmities furnished a plane for infernal assault. But he was born a 'Spiritual Celestial Man,' and His temptations even in sensual things were not even spiritual, but Divine temptations. Temptation is not characterised by the love incited, but by the love assaulted. All kinds of spirits assaulted at all points His lore of saving the Human race. The love was assaulted because the temptation opened in him a perception of the frailty, the inclination and desire of the human race, with the power of hell to seduce, and brought with the anxiety of love the majesty of the Divine truth to bear upon the evil spirits. The infirmities of the Human, born as another man (that is, by conception and birth of a woman), were the means by which he took on the iniquities of us all. The hells could flow in and incite, and he could look out and feel the evil, the persuasion and conceits, the whole wretched covenant of thought and practice with hell, in men, and in the world of spirits, the whole bent and drift of human heredity, not as himself sharing it, except as bearing it from the love of delivering the subjects of
     it.     From that love He fought and overcame; and His victory is a present and operative power of redemption for me, even now at any moment to lay hold on. He overcame as God, feeling the whole burden of the trusting people He would deliver; just as he now overcomes in every soul that will turn from its lusts to His interceding presence, and resist in the faith of His present power. It is not meant that His temptations did not come down to sensual and corporeal things when it is said they were Divine. They did come down, and He conquered those hells and glorified his Human to the uttermost; but by temptation-combats in which He allowed Himself no participation in our inclinations and lustful yearning except from love for us and pity for the weakness from which He fought to remove the compelling and seducing power. I think this distinction, not as to the points in which our Lord was tempted different from us, but as to the character of His temptations differing from ours, is what is needed to change ours from natural anxieties and feeble, if not ineffectual, combats with inclinations to forbidden deeds, into really spiritual and effectual combats with the inclinations of the mind at enmity with God. To know that He has seen and carried the secret springs of our weakness and sins, in His love for us in those combats in which there was no faintest entertainment of the lust as His own, can only give me trust and confidence to resist in the real faith of His actual and effectual presence and operation always."-Messenger, March 6, 1896.

     This is what I understand to be the contention of Mr. Gladish's paper, and it will not do to apply to it the name of any primitive heresy belonging to the days when it could not have been conceived for want of a rational doctrine of the assumption of the Human. "C. Th. O." should focus his historical vision on a far more recent period, when the author of Discrete Degrees was professor of systematic theology in the Academy of the New Church, and taught his students whence the LORD derived His Human and how He derived it, and the consequent nature of it.
     This whole doctrine under criticism is involved in the work on Discrete Degrees, wherein it is shown that the LORD assumed His own Divine Human, which was the Divine as it flowed in with the angels, to which the "Human Divine" or the angelic reception of the Divine was originally adjoined; but not as affecting the proper love of His own Divine Human, but only as a point of nexus for the redemption of the heavens, and for the ordering of the hells and the restoration of the world of spirits and men on earth to freedom.
     Your correspondent is too well trained as a theologian to imagine in his rational moments that a subject of this kind is to be grasped in illustration by the quotation of a few passages that bear upon the subject, unless those passages with others are analyzed and gathered and related in a universal.
     The work on Discrete Degrees is the result of thirty years labor in that direction, and bears the imprint of the "Academy of the New Church." If its analysis of passages and resultant generalizations are not correct. their incorrectness should be shown by those who object to them. They seem conclusive to my mind, and to open the way to a luminous faith in the LORD'S assumption and glorification of the Human, including an understanding in spiritual light of the temptation-combats which were the means at once of the glorification of the Human, and of the ordering of the heavens, the subjugation of the hells and the redemption of the human race.
     It is unnecessary to trace over again the analysis of passages which is so carefully made in Part II of the work on Discrete Degrees and which is accessible to the students of the Church; and I content myself with this summary of the conclusions, namely, that the LORD from eternity assumed the Human through the virgin, but in this order: from the heavens an internal mind stored with the good and truth of all angelic spirits corresponding to the "Human Divine" or Maximus Homo; from the world of spirits an external mind, corresponding to the reception there of the Divine, and from the virgin a limbus and natural body, charged with her heredity, qualified by the above-named internals. Here is not one nature, but two natures, a Divine and a Human nature. The Human nature is vastly different, however, from that of an ordinary man, and differently conceived, though born as another man.
     In the first place, the inmost soul, which in ordinary conception is organized of finite substance, in the LORD is the Divine Esse.

In the next place, the internal mind which in ordinary conception is organized from the substances of the father's internal, and is only an initial faculty, in the LORD is formed from the heavens, and contains in a complex the goods and truths taken from the heavens as received in angelic spirits. In the third place, the external mind, which in ordinary conception is taken from the father's natural mind, with the warp and woof of his ruling love woven into the fabric of it, in the LORD 15 assumed from the world of spirits, with the diseases or iniquities incident to its unjudged spirits:
even the body taken from the virgin is qualified by the overshadowing spirit and divinely conceived seed, in the inmost of every movement of which is the Divine from the Father. With no hereditary evil from a human father, but with the ruling love of the Divine Father reigning in every movement of will and understanding and every animation of brain, heart, and lungs, the love of saving the human race is organically enthroned in every degree, every movement, and every state of the human of the LORD. It is not confounded with the Divine in itself; but its paternal heredity is an organic hunger for that "meat" which "is to do the will of Him that sent me."
     These doctrinal conclusions are supported by an elaborate analysis of passages in the work on Discrete Degrees, and have not been successfully controverted. The task of Dr. Burnham was not to find some direct teaching in. specific passages justifying his scheme of categories, but to present a universal which would contain and explain in rational connection all the passages bearing upon the assumption and glorification of the Human. There are passages in the Arcana which never have been explained apart from the general doctrinal which I have summarized, and which by it are fully related to all other passages.
     Dr. Burnham's scheme of degrees marks and distinguishes things that are distinct, and that are to be thought of distinctly in their order and series. If we try to think of the mode of the assumption of the Human internal and external minds, from the heavens and the world of spirits, we must think by eminent analogy from the organism of the Maximus Homo. It is said the LORD assumed "His own Human," and that he took on the "human divine" and made it "Divine Human." What do these phrases refer to? As I understand it, both refer to the Divine Human in the heavens, constituting the "two prior degrees" which he had in "actuality;" the Divine love and wisdom as it inflowed into heaven, with the conatus and flow of the Divine Human form, being called "His own Human," and its reception by the angels in organic forms of good and truth, the "Human Divine." Both together constitute the "former Human" over which he superinduced in the world the "human of a man in the world" (D. L. W. 233, 221).
     Now, inasmuch as "the two prior degrees" are the two kingdoms of the three heavens, when the Infinite Esse derived to itself an eminent organic form, which should be neither angel nor Esse, but the internal mind of " the only begotten Son of God," it was an internal human form, inmostly "His own Human," and circumferentially the "Human Divine," limited by the states and movements of good and truth in the angelic heavens, or stored with their "goods and truths in one complex," as Dr. Burnham says. Then, inasmuch as the Maximus Homo corresponds to the whole human organism, not only brains and body, but the viscera, including the digestive organs, corresponding to the world of spirits (not the spirits which are its contents, but those angelic societies which functionate judgment, preparation, and assimilation into heaven, and rejection of the unfit), it follows that, in assuming the "Human Divine," as it then was, He took on the states of those societies and the diseases incident to them from the arrest of judgment, and the iniquities of the unjudged spirits with which they were surcharged and clogged. It may thus be seen how, to the natural mind of the LORD, were derived the states of those in the world of spirits, not as being organically and hereditarily his own, but as a sickness derived and adjoined to organic forms from the "Human Divine," from the states induced upon it by unjudged spirits in the world of spirits. Thus the "iniquities of us all" were laid on Him; and He "bore" them, not as His own, but as ours. Internally from His "own Human" He could discriminate and judge them, and see the source of their derivation to Him from angels and spirits, and from His own proper life, which was the "love of saving souls," oppose to them, as dominating them, the movements of Divine love and wisdom. By virtue of the infirmities" and "sicknesses" assumed from the Maximus Homo, incident to the unjudged spirits in covenant with the hells, together with the maternal heredity which furnished corresponding organic bodily foothold for infernal assault, He could be tempted by "all the hells;" but because the Human was inmostly in every organ "His own Divine," its reception of the assault, unlike our experience in temptation, was a Divine experience of the whole situation necessary to be met by the Divine for our deliverance.
     It follows from all this, as Mr. Gladish has shown by another line of argument, that the LORD'S temptations were like and unlike ours: like, in that He was assaulted at every point at which all generations past and to come have been, are, and will be assaulted; but unlike, in that, instead of feeling in Himself the inclination of the thing, He perceived the inclination in spirits and men, with all the involvements of hereditary and actual evil in them, and the subtle and blinding sophistries, which rendered them helpless to escape the dominion of the hells, feeling in Himself the assault upon His own love of saving as a despair even of His own power to extricate them without destroying them.
     If "C. Th. O." can find any Monophysitism in this he is welcome to the illusion. He ought rather to see how wide of the mark are his strictures on Mr. Gladish's paper, and how ineffectual must be any citation of passages from the Writings which ignores the universal doctrine of the assumption and glorification of the Human. Like too many of our writers, he simply supports his preconceptions by some passages from the Writings which seem to confirm them. He ought to be able, on sober second thought, in the light of the universal of doctrine here presented, to see how it explains and relates the teaching in the passages cited by him.
     When it is said the "LORD alone was born a spiritual-celestial man, but all others natural, to the end that they may become spiritual or celestial" (A. C. 4504); or that "the LORD alone was born into good and into Divine good itself so far as from the Father" (A. C. 4644); or that "His proprium from conception was that which he had from Jehovah and was Jehovah Himself" (A. C. 4735), and other like things innumerable, they must not be ignored when considering such statements as are cited from T. C. R. 89, that He was born and educated and was "an infant as an infant, a boy as a boy, etc." The former things are said of the internal taken from the "Human Divine" in the heavens, into which were gathered up the goods and truths of heaven in one complex, the latter of the external human "superinduced" over the "former human."

When it is said the LORD "was born as another man," it is meant that he assumed the human by conception and birth; and that, as incident to birth in a natural body in the world, the "senses availed to open the organical vessels of the mind," as in all men.
     The goods and truths of the whole angelic heavens, taken on with the "Human Divine" and inhering in; the internal mind, did not come to consciousness except through the development of the senses and opening of the organical vessels of the natural mind. It was in order that the" Human Divine" might be in the natural human as its organic internal that He was "conceived, carried in the womb, brought forth, educated, and successively learned knowledges" (T. C. R. 89). But this did not make him an ordinary "infant" and "boy." By the infant and boyhood states which avail with finite men for the storing of heavenly remains, the LORD perceived in the internal mind the limitations and defects of angelic goods and truths, was tempted by the angels, rejected the limitations and- defects, asserted" His own Divine," and ordered the heavens. Co-ordinately with the development of the external, there was going forward the glorification of the internal.
     T. C. R. 90 is indeed a warning to those who speaks before they learn; and an admonition that because the! LORD "proceeds and operates according to order," they should learn "the order" of his operation from w at is revealed and not imagine something contrary; but it teaches nothing as to the subject under discussion, as no one asks "why the LORD did not infuse into the embryo" the "whole-divine." We are rather glorifying the wisdom which assumed by the gate of birth the internal forms that would impress upon the embryo and the "holy thing" born, the necessary subserviency and reaction for their development in their order.
     When it is said in A. C. 1818 that the LORD "was not born justice" but "became justice by temptation- combats," the necessity of temptations is taught; but the question at issue is not illustrated, either as to the dissimilarity of His human from ours, or the difference in his temptations from ours. That he was victorious over all evils of all hells is not questioned; the question raised is, how He was assaulted and how He met the assault. It is contended that He was assaulted as to His love, which was the love of saving the human race; and that by virtue of our heredity adjoined to the human, but not inwrought by paternal begetting, He perceived the complex sophistry of the assault and the helplessness of men before it, involved as they are by hereditary and actual evils and entangled in fallacies and falsities; and felt in Himself the infernal suggestion that none could be saved, that the rejection of the evil involved the separation of the objects of His love, even to despair of subjugating the hells without destroying the salvable.
     In the passage quoted by your correspondent from A. C. 1444, all that we have been contending for is involved, namely, that in order that there may be temptations evils must "adhere," but "that in the LORD there was no actual or proper evil as there is with all men," nor even hereditary evil from a father, but only from "the mother."
     "His having borne the sins of all signifies that when tempted He admitted into Himself all the hells," does not destroy, but strengthens the conclusion of the paper, of Mr. Gladish, namely, "It was not his own, but our iniquities that he bore. He felt them in His human as ours, not as His. It was for 'our transgressions' that He was wounded. From that Divine love of saving men which was His very life He fought in His Humanity, not His own, but our battles, that men might be forever free to serve Him "without fear, in holiness and righteousness."
     If this is not conclusive I trust at least your correspondent may be moved to make a serious and thorough study of the subject, and cover the vital matter of the nature of the assumed Human, and not merely quote passages in support of an erroneous, traditional notion.
     L. P. MERCER.
     CHICAGO, December 15th, 1898.
LETTER FROM THE REV. W. L. GLADISH 1899

LETTER FROM THE REV. W. L. GLADISH WILLIS L. GLADISH 1899

EDITOR OF NEW CHURCH LIFE:

     Were the criticism of "The LORD'S Temptations," in your December issue, written in a different spirit, I should like very much to attempt to remove some misapprehensions and to defend my position; but since I am, by your associate editor, already read out of the Church as a heretic, and even the particular hell which now through me "makes its bow" to the New Church is named, classified, and described, it would hardly become me to defile your pages-even if I were allowed to do so-with such pernicious falsities as I believe to be veritable truths. But if ever the time comes when there is freedom to discuss in charity differences of understanding of the vital doctrines of the Church, I shall hope to see this subject of the LORD'S temptations receive more careful study than it has at the hands of your reviewer.
     Respectfully,
          WILLIS L. GLADISH.

REPLY.

     IN so far as Mr. Gladish's letter touches New Church Life, it seems sufficient to state that the columns of this paper stand open to any legitimate discussion of New Church doctrine. The issue raised by "C. Th. O.'s" criticism of "The LORD'S Temptations" is distinctly one of "understanding of doctrine;" and as the subject is, indeed, a vital one, the discussion of which is likely to prove both very interesting and very useful, we trust that Mr. Gladish will act upon his indicated inclination and contribute an exposition of his views.
     EDITOR OF NEW CHURCH LIFE.
Notes and Reviews 1899

Notes and Reviews 1899

THERE are some in the New Church who maintain that wine and strong drink, and, indeed, all alcoholic drinks, are poisonous and evil. One passage in the Writings which seems to establish the opposite of this is Apocalypse Explained, n. 926, which states that among the objects which appear in heaven are paradises, gardens, plants, etc., and "the products of them, as oils, wines, strong drinks and all other things which are of the vegetable kingdom." Such explicit statements ought to lead those total abstainers who accept the revelations of the Doctrines to reconsider their position, to see whether or not it can be reconciled with that of the Writings.

WILLIAM TERB, leader of the crusade against compulsory vaccination in England, arrived in New York this fall, having seen, on August 12th, his labors of nearly thirty years crowned with success-namely, when Queen Victoria signed the measure which makes it lawful for conscientious parents to free themselves from the burdens of the compulsory vaccination law by making a declaration of their objections to the measure before a magistrate. It is estimated that the anti-vaccinationists have spent $5,000,000 in the cause of human freedom. The Pathfinder states that Mr. Terb is preparing to organize similar crusades in this country and in Germany.

     In this connection it is of interest to note that it has recently been proposed to make the use of anti-toxins compulsory by ordinance, in order to "immunize" the public schools from diphtheria. Thus slowly grows the list of filthy and dangerous disease products with which modern "science" would pollute the sacred channels of the blood.

      THE December number of The New Philosophy contains the essay of the Rev. Frank Sewall-read by him before the Maryland Conference of Ministers, and later before the Principia Club of Philadelphia-on the "Relation of Swedenborg's Scientific to his Theological Works."
     Under the head of" Principia Studies," the Rev. L. P. Mercer contributes a paper on "The Natural Point and First Aura," which was read before the Swedenborg Philosophy Club of Chicago, November 5th last. Mr. John H. Swanton gives a list of those earlier of Swedenborg's works which deal with his philosophico-scientific system. Progress is reported in all the departments of editorial work of the "Scientific Association," as assigned to the several committees. Edmond C. Brown, Esq., corrects a recently-published statement with announcement that Mr. John B. Swanton, and not Rev. L. F. Hits, is Chairman of the Committee on Transcription, Translation, and Editing of the Lesser Principia. An index to date concludes the number.

     THOSE who believe that the many pronouncements of the Writings upon the consummated state of the Old Church do not apply at the present time, and that the fundamental falses which effected the consummation are vanishing, if not giving place to the truths of the New Church-cannot have made the experiment of inquiring at headquarters of the various denominations as to the present doctrinal status of the sects. Such inquiry will reveal a maintenance of all the vital errors which are so unsparingly dissected in the Writings; and wherever occasions arise for authoritative enunciations of dogma by the constituted authorities of the Churches it will be found that there has been no substantial departure from the old beliefs. And even if it could be shown that a majority of Church constituencies have radically departed from the leaders and centres of theology, so long as the latter exist it would seem that the fact of consummation were self-evident.
     An illustration of this that has recently come to our notice is the sermon delivered in the First Presbyterian Church of Philadelphia, on the occasion of its bi-centennial, November 13th, by the Rev. F. L. Patton, President of Princeton University, whose utterances certainly will be accepted as authoritative. Dr. Patton's text was John i, 14 ("And the Word was made Flesh"), and his theme was "Presbyterian Doctrine." According to the report in the Public Ledger, of this city, the Doctor has not swerved an inch from the old doctrines of the Vicarious Atonement and Faith without Works. Witness the two following extracts:
     "God was made in the likeness of sinful flesh and became the propitiation for our sins;"-and,-"I am not unwilling for men to raise the cry, 'Back to Jesus!' make flotsam and jetsam of the Decalogue, but give me the resurrection of Christ and the conversion of Paul." This would seem explicit enough and frank enough.
     At the same occasion, however, the "liberal" element of Presbyterianism was in evidence, in the sermon of the Rev. Herrick Johnson, on "Presbyterian Government," which contained the following " terms of admission to the Presbyterian communion:"
     "The terms imposed by the Presbyterian Church are belief in the Lord Jesus Christ. If one does that he is entitled to all the privileges of Church members, and the Church opens wide her doors to welcome him." Yet with strange inconsistency Dr. Johnson says later on, "If the Presbyterian Church has nothing distinctive in faith and government, then she is guilty of schism." Either Dr. Johnson must restrict his "terms of admission" or stand self-convicted as "schismatic."
CONDITION OF THE CHURCHES 1899

CONDITION OF THE CHURCHES 1899

     Tax "State of the Christian World" is a re-awakening issue in England. In Morning Light of August 27th Mr. E. C. Clarke asks for a "broad-minded, magnanimous, and intelligent discussion . . . concerning the position of the New Church with regard to the world, and also with regard to other religious bodies, especially those calling themselves Christian." Are those "other bodies," he demands, "still to be considered dead?" "Is a Church which inculcates a life according to the commandments to be considered dead? Is a Church which has many of its temples open during the week for private 'meditation and prayer,' while the whole of ours are hermetically closed, to be considered dead? Are the Greek and Roman Churches, with their ever-increasing numbers, to be ranked with Churches dead? Is the vigorous and certainly not diminishing Wesleyan Church dead? Are there not signs that all these bodies are the means of bringing many to righteousness? Do they not all acknowledge that Christ is God, and that the Word is Divine, though not to the full extent which obtains in the New Church?"
     In the issue of September 10th of the same journal Mr. Clarke receives an answer from the Rev. W. H. Buss very much to the point, and at considerable length, too. At the outset he says: "Of course, we all readily admit that there are good people in all denominations; but this was just as true at the time of the Last Judgment as it is now." But "if the characteristic doctrines of some Churches were to produce their logical results there would be no goodness at all." Mr. Buss so far from conceding that all the Churches "acknowledge that Christ is God and that the Word is Divine," thinks the evidences point in exactly the opposite direction,-that "it is obvious to all who watch the trend of thought in intellectual circles at the present day that it is Unitarian views, if any, that are spread." The writer reviews the efforts of The Christian World to wriggle itself clear of the impeachment of teaching Unitarian views of the LORD, and says: "Putting all together, it seems that the view all persons of intelligence and consequence in the Churches ought now to take is that Jesus was a great prophet, a great reformer, a great example. Exaggerated phraseology is resorted to to throw a religious halo over His name, but it only deepens the purple. I suppose that Renan has fixed this position as clearly as any one in his Life of Jesus. So lofty is his conception of Jesus that he generously pardons Christian imagination for considering Him Divine." Mr. Buss adds: "It is noticeable, too, that the idea of Jesus as the Redeemer and Saviour of the world is dropping out of use in modern thought-terminology; but, then, in their estimate of Him, Jesus could not possibly be more than an example."
     But what shall we say as to the position of the Churches respecting the Word? That is pretty dearly defined by the findings of Modern Criticism, and they are accepted by most persons holding positions of authority in the Churches, and The Christian World again cheerfully consents to be this Criticism's mouthpiece for the benefit of the populace. The ultimatum of the critics is that the Bible contains the Word of God, but is not the Word of God; but on what authority they assert that it so much as contains the Word of God is not very clear. The position of The Christian World, which is destined to become the position of the Christian Churches unless that of the New Church be accepted-and there is small sign of that-was pretty clearly expressed in an editorial of July 21st under the heading, 'A Sign of the Times.' It is practically an advertisement and eulogy of the Polychrome Bible, and among the comments made is the following: 'We are far from suggesting that the complicated question of Bible origins can be explained fully to rural congregations or our children or Sunday scholars. But, at least, we can refrain from telling them lies, and if we are ourselves capable of understanding the reality of the growth of the Bible as it stands now revealed before us, for us to speak of the great Book as in itself the Word of God, or as written by the finger of God, or as an, infallible Revelation, is not an accommodation or an economy, it is a lie.' [!)" Says Mr. Buss:
     "Well, that is pretty strong and pretty definite. Views and utterances that thirty years ago would have been considered blasphemous are now circulated week by week by the most widely-read religious paper in the land, and with every confidence that they will be publicly approved and indorsed. It is not the state of the simple good we desire to discover, but the state of the Churches as such. There are thousands, as we all know, who could not define their theological position to save their lives. When they do look into the matter they become so bewildered that they resolve to leave the question alone altogether, and they go along henceforth under the general impression that religion expects them to do what is right and be as good as they can, which is neither more or less than the Gentile position the world over. But as far as the Churches as such are concerned, there is little evidence of change for the better. . . . Superficially the Churches exhibit goodness; they had better not exhibit anything else. The Jewish Church did the same, and, judging from that alone, the denunciations of the LORD would have sounded uncharitable and positively untrue, but He discerned it for a whited sepulchre. From my point of view the consummation of the Churches is going on apace. The simple good will want a home some day, for 'When the foundations are destroyed, what shall the righteous do?'"
     Since the above appeared Mr. Buss has written further, forcibly emphazing his views.

CHURCH NEWS 1899

CHURCH NEWS Various 1899

     REPORTS AND LETTERS.

     Huntingdon Valley.-OH December 16th Bishop Pendleton conducted the doctrinal class in place of Pastor Synnestvedt, who had succumbed to the prevalent "grip." The subject was "Anxiety," and Mr. Pendleton gave a list of twenty-one distinct propositions from the Writings on the subject, commenting on them and answering questions. The writer was "under the weather," and did not take a report.
     ON the evening of December 24th the Local School celebration of Christmas was given. The representation of a stable overhung by a star, was much as usual, but to that of the shepherds watching their flocks by night was added a hovering cloud of angels, outlined against a canopy representing the sky and clouds-a very pretty feature. The address of Pastor Synnestvedt, who has quite recovered, tended to make Christmas joy seem more real and important by associating it with the angelic delight, which is the true cause of all good human delight- thus he brought heaven near. He referred to the two great events of joyfulness that come in a life-birth and marriage-and said that the reason these gladden us is because they rejoice the angels. He referred also to the star which led the wise men, and which was really an angelic society which so appeared. He described the gifts they brought, and in the march of children which followed, singing a Christmas song, frankincense was burnt in a censer carried by two boys, and afterward sweet-smelling myrrh was shown to the children.
     THE service on Christmas Day was marked by the singing of portions of the beautiful 18th Psalm, from the new Psalmody, and by an appropriate discourse from the Pastor.
     ON December 26th Mr. and Mrs. J. F. Van Horn celebrated their "crystal" wedding, and entertained the Society at the Club House. In the course of the evening Mr. Van Horn sang a comic song, with the Glee Club as chorus, which included six encore verses abounding in bright local hits. Later, a testimonial from the Society was presented by Professor Price, who testified to the faithful services of the janitor, who "sterilized us in summer, and in winter put us in cold storage." More serious words were said, however, in recognition of Mr. Van Horn's long and conscientious service, and of the able seconding of these by his wife.
     On December 27th, Professor and Mrs. Price celebrated their tenth wedding anniversary by entertaining the married couples of the Society in their new home.
     ON Sunday evening, November 20th, Bishop Pendleton invited the congregation to gather at his house to listen to some sacred music rendered by some of the people, and to take part in singing some of the Psalms. The result was a very successful evening, the devotional sphere being much enjoyed. At the close, Bishop Pendleton and others voiced the desire that such Sunday sacred-song home gatherings should become a feature of our church life. It was suggested that, though the home sphere would be a very desirable feature, it might be well to meet sometimes at the place of worship also, and that doctrinal conversations might be introduced at the same time. Mr. Pendleton said that formerly, in reacting from the Puritanical Sabbath, we may have gone too far. While disclaiming the least wish to bring any pressure to bear upon any one in the matter of the profitable employment of Sunday, for himself he felt that it was desirable to find such recreation as may be needed in some such ways as the present occasion afforded, although he did not disapprove of a certain amount of secular and purely social enjoyment on the day.

     PRINCIPIA CLUB.

     AT the regular monthly meeting of the Principia Club, held December 19th, the previous neglect to elect a vice-president was remedied, Professor Price being unanimously chosen to fill the office.
     On the wall hung two large charts, or rather a chart and a description or key thereto, illustrating Swedenborg's philosophy of creation as propounded in the Principia. The chairman, Mr. Potts, explained that these were the work of Miss Lilian Beekman, of Chicago, which had been made available to us through the courtesy of the Rev. L. P. Mercer and the industry of Mr. J. J. Geiger, who had made the copies. A letter from Mr. Mercer was read and also a communication from Dr. J. B. S. King, secretary of the Swedenborg Philosophy Club, of Chicago, asking for subscriptions to assist Miss Beekman In collating, and comparing with Swedenborg's philosophy and science, the teachings of the present day.
     Bishop Pendleton then, by request, in elucidation of the chart, gave a clear and concise digest of the theory of creation as given In the Principia, taking up the points as illustrated in the chart step by step. A report of this address will appear in our next number. Mr. Pendleton also spoke of the great value Miss Beekman's work would be to New Church science, and said that we ought to encourage her in it. After others had spoken to similar effect, he moved that Mr. Vinet, treasurer of the club, be asked to receive subscriptions as suggested in Dr. King's circular. This was carried.
     Berlin.-AS reported last month, Bishop Pendleton visited the Society on October 22d. The following day he preached a sermon on "The Woman Clothed with the Sun." In the afternoon he administered the Holy Supper, assisted by the Rev. J. E. Rosenqvist. A number of the members took ad vantage of the opportunity to call on the Bishop in the evening at the residence of Mr. Richard Roschman, where a very pleasant evening was spent. Monday evening a local Assembly was held, at which the Bishop gave some account of the meeting recently held in Huntingdon Valley. Educational matters also were discussed. On Tuesday evening a Supper Social was held at the School for the two-fold purpose of bidding farewell to the Rev. J. B. Rosenqvist and of affording the members of the Society an opportunity of meeting the Bishop. After supper wine was served, and the Bishop responded to a toast to the Church. A toast to the Rev. Mr. and Mrs. Rosenqvist, after being responded to by Mr. Rosenqvist was followed by a presentation to him by Mr. John Schnarr of a purse contributed by the members of the Society, accompanied by a suitable address. Mr. Pendleton later took the opportunity to announce that under the Episcopal form of government he assumed charge as Pastor of the Society, the office in the Berlin Society now being vacant. He also announced that your correspondent would act for him within the limits of his degree until the office of Pastor shall be filled. The remainder of the evening was spent in singing and dancing.
     Mr. Pendleton visited the School Wednesday morning and addressed the children. In the afternoon he attended the School Social. Mr. and Mrs. Rosenqvist, who were also present, bade farewell to the children. The Bishop left the next day for Toronto.
     The School was dismissed early on the afternoon of October 27th in order that the children and teachers might be at the station to see Mr. and Mrs. Rosenqvist and family start on their long trip.
     Owing to the increased duties and responsibilities of your correspondent, it was found necessary, in order to lighten his burden, to secure the services of an additional teacher for the School. The Society and School are to be congratulated on having been successful in securing the services of Miss Zella Pendleton, who commenced her duties on November 7th.
     The doctrinal class was resumed on November 22d.
     On November 24th (Thanksgiving Day), a supper social was given at the School in the evening, which was entirely arranged by the young ladies of the Society, and proved, as was expected, a most enjoyable occasion. A number of visitors were present, including the Rev. Mr. and Mrs. E. J. E. Schreck and daughter of Detroit. Toasts to "The Church," "The School," "The Assembly," "The Visitors," "Social Life," and "Thus Ladies," were drunk at the table and duly responded to. The remainder of the evening was spent in dancing, etc.
     The next morning the Rev. Mr. Schreck visited the School for a short time before his return home.
     The ladies of the Society met together on November 16th, socially, to consider what uses they may be able to perform to the Church. The first meeting was much enjoyed and seemed to meet a want long felt among the ladies of the Society. An impromptu supper at the School brought the meeting to a close. Your correspondent wan privileged to be present at the supper, and can testify to the pleasant sphere that prevailed. These meetings will be held twice a month, at the School and at private houses alternately.     E. J. S.
     Parkdale.-THAT the Society here is making steady progress is apparent from the increased attendance at public worship and doctrinal class, the average for the present quarter being fifty-one and twenty-six respectively. Thanks to the unflinching courage and untiring energy of our Pastor and his wife our school is being effectively carried on, eleven boys and five girls attending. The young people's class has also been resumed, and meets one evening a week, when instruction from Conjugial Love is given by the Pastor, after which a social time is spent.
     A recent meeting called to discuss the business affairs of the Society was well attended, thirty persons being present, and proved to be of more than usual interest. The following points were emphasized by our Pastor on that very important subject, "Freedom of Speech," viz.: that we should not be content to know that freedom of speech is allowed and desired, but that each individual should if necessary compel himself to exercise that freedom; while, on the other hand, the tendency to "argify the topic" on the part of the more ready debaters should be restrained-i. e., having stated their side of a question, they should be content to hear the views of others without deeming it necessary to "talk back" with the idea of convincing an opponent and those present that theirs is the right and only view; bearing in mind the important teaching that no two persons see a thing in the same light, and while widely different opinions on any given subject exist there is usually more or less of right on both sides.

     OUR Christmas Day exercises this year were particularly interesting and instructive. In the morning a special service was held, the Lessons being from Luke ii and A. E. 151. Psalms xix, xxix and xxx from the new Psalmody were sung. In the evening there was a Children's service (adults also being present) when Matthew i (18-25) and ii were read, and also the Internal Sense from A. E. 706 (subdivision 12). The Children sang, "I Come into Thine House," "Arise, O LORD." "Thy Testimonies are Very Sure," and the Hebrew anthem, "Odheka." At both services Pastor Hyatt gave addresses bearing on the subject of the LORD'S Incarnation, presenting in a plain and feasible manner the beautiful teachings contained in the passages read. The Christmas offerings in the evening were handed to the Treasurer, to be applied toward wiping out the deficit in "Incidental Expenses" account.
     After the service in the evening a little entertainment given by the school children, consisting of recitations, piano and violin solos, and the singing of "Oh, Tell Me, Gentle Shepherd," and "Hail, Academy" (to the old melody) was much enjoyed light refreshments in the shape of cakes and apples having been served, the company separated to their homes.     C. B.
     Glenview and Chicago.-The Christmas celebration of both the city and country societies of the Immanuel Church was held at Glenview this year. On Christmas Eve, magic lantern views of the holy land and Bible pictures were shown. Mr. Klein explained the pictures to the children, thus preparing their minds to realize the event celebrated the next day. On Christmas morning the usual Christmas service was held, including offerings of gifts to the Church and the distribution of fruits to the children and people. The Fiftieth Psalm was apart of the service and was sung for the first time here. In Pastor Pendleton's address he urged all to enter as fully as possible Into the delightful sphere of the children, especially at Christmastide, increasing in every way their happiness and opening our minds to be affected by their innocent sphere, for "of such is the Kingdom of Heaven."
     On Christmas afternoon at the home of Mr. and Mrs. Paul Synnestvedt, their sister Julia was betrothed to the Rev. David Harold Klein. Two other betrothals will take place during the holidays.
     Mr. and Mrs. Alfred Goerwitz, who were married in October, are now living in the cottage formerly owned by the Rev. W. H. Acton. The interior of the cottage has been remodeled and the cozy little rooms are filled with the wedding gifts received from their many friends. Their wedding was given by Mr. and Mrs. Gyllenhaal, cousins of the bride, and it was a particularly beautiful one. The church and home were decked with boughs of autumn leaves and berries and looked very attractive. The bride and groom were preceded to the altar by six bridesmaids and after the marriage ceremony was over little children strewed a path of flowers for the bridal party as they went out. At the home the newly married pair received the congratulations and good wishes of their friends, and after a luncheon had been served toasts were drunk to their continued happiness and to their home.

     LETTER FROM MR. BOWERS.

     Pennsylvania.-IT is one month to-day (December 15th), since I came into this State. A number of places have been visited, and the time has been actively employed. At Leechburg Armstrong county, Dr. and Mrs. W. O. Heilman are earnestly interested in the Heavenly Doctrines. They are longing for the advantages of association with a Society of the New Church. They have an interesting family of seven children, and are hoping to arrange to have them attend a New Church school.
     Several days were spent pleasantly with Mr. F. W. A. Shultz and brother and sister-intelligent New Church people-at their mountain-side home near Philipsburg, Centre county. But want of space forbids the mention of many particulars.
     At Renovo the unexpected again happened in my meeting with our venerable brother, the Rev. W. H. Benade and his wife, who were visiting with friends there. It was arranged for us to have divine worship at the home of Dr. and Mrs. Olds, on Sunday, December 4th. Accordingly I conducted the service and preached on Isaiah lii, 1, and Father Benade, in his usual reverent manner, administered the Sacrament of the LORD'S Supper. The Renovo Circle has been reduced by the removal of Mr. and Mrs. Kintner to Pittsburg. My stopping place was the hospitable home of Mr. J. R. Kendig, who takes a lively interest in all the affairs of the Church, and it is always a pleasure to visit with him.
     J. E. BOWERS.

GREAT BRITIAN.

     Colchester.-For some months past a feeling has existed with the members of the Colchester Society that their building accommodation did not adequately provide for the various uses of the Church, more especially for those uses connected with the School and with Social Life. The collective social life of the circle has hitherto found a home under the roof of Mr. Gill's studio, which he has generously placed at the disposal of the friends for years, but it had recently come to be seen that the family had outgrown the old house. In consequence a building was rented upon very favorable terms, originally erected as a Church of England infants' school, a structure of one story only, but specious, lofty, and well lighted.
     Sunday, the 27th of November, was the day appointed for the inauguration of services, and extremely well did the room look with its Repository, altar and new furniture, holstered in blue, sent by the good friends which included two chairs handsomely up from London for the use of the priests. A special form of service had been arranged by Pastor W. H. Acton, in which he was assisted by Rev. G. C. Ottley, of Caterham.
     The Pastor dedicated the building (during occupancy) to the service of the LORD, and to the celebration and worship of Him in His Divine Humanity revealed in the Word now opened; and in sign and testification thereof deposited in the Repository the Sacred Writings, in which the LORD has made His Second Advent, and by means of which He is establishing His New Church on earth: and to the further purpose of instructing children and men in the Holy things of Faith and Charity from Him; and further, to the recreations of charity and the orderly enjoyments of social intercourse in the ultimation of mutual love.
     At the conclusion of this, "Arise, O LORD, into Thy Rest" was sung as the sacred Books were being placed in the Repository by the Priests. This was followed by prayer and the rendering of "Great and Wonderful are Thy Works."
     The Rev. G. C. Ottley then gave an address, dealing in his usual lucid manner with the two-fold aspect of the Church, the Divine and the Human-tracing its fall as to the human element in the preceding Churches which have been on this earth, and showing that the New Church now being established was to be formed and built up in the hearts and minds of men by means of a rational understanding of the Truths of Faith. And in view of this he reminded his hearers of the necessity of giving a proper New Church education to their children. Psalm 47 was then sung and followed by an address from Pastor Acton. He described in a more extended way the character of the uses to which the building was being dedicated that day, and in the course of his remarks he showed the importance of cultivating a fuller Social Life within the
Church. A very spirited rendering of Psalm 19 then took place, and after a thanksgiving prayer the most impressive service yet held in Colchester came to an end with the singing of the well-known hymn, of which the first line is, "Now let us all thank God," and the benediction. Seventy-two persons attended the service, and a marked feature of the devotions was their complete spontaneity, together with hearty and correct singing of the Church Music. Perhaps the folk have been reflecting upon the report given in New Church Life for November, of the Rev. Synnestvedt's address to his doctrinal class on the subject of singing in worship, where it was shown that the sound of the voice proceeds from the heart in the lungs, and not, as commonly taught, from the larynx.
     An evening meeting was also held, the Rev. G. C. Ottley giving a magnificent address upon the subject of the Last Judgment describing its real internal character, and tracing some of its effects in the thought and science of the present day.
     On Wednesday evening, November 30th, the first social gathering of the session took place. The charge of these arrangements has been placed in the hands of Mr. 3. Potter, who had prepared a very excellent programme for the opening night. Songs, instrumental selections, and games enlivened the time, while the more thoughtful side was contributed to in a speech by the Rev. R. J. Tilson, of London, who is on a short visit to Colchester. The gathering dispersed somewhere about midnight, after a most enjoyable series of dances had been gone through; another new feature in the social life of the Colchester people.
FROM THE PERIODICALS 1899

FROM THE PERIODICALS Various 1899

     Washington, D. C.-THE Rev. Frank Sewall has begun a course of mission lectures on the subject, "Emanuel Swedenborg: His Mission to Science, Philosophy, and Religion."
     New York.-FROM the interest on the $10 000 fund left by Dr. Ellis, the Rev. S. S. Seward has been employed to take general charge of the mission work of the Association.
     Connecticut.-THE New Church people of New Haven have secured quarters at F. A. Towle's School of Music, 851 Chapel Street, Room 6. The Rev. S. S. Seward preached there on December 18th on "The Secret of Personal Religion."
     Illinois.-THE Council of Ministers of the Illinois Association held a meeting at Steinway Hall, Chicago, on November 8th.

Papers were read on "Baptism," by Rev. L. P. Mercer, and on "The Invisible Church" by Rev. L. G. Landenberger. Revs. N. D. Pendleton and David L. Klein, of Glenview, who were present, were invited to join in the deliberations.
     Massachusetts.-THE life of the congregation worshiping in this Theological School, Cambridge, seems to be an active one. In addition to the morning service, Sunday evening lectures are being given on "The Ages of Mankind and of the Individual Man." The Ladies' Aid Society meets fort-nightly, and is in touch with the city institutions. The Young People's League has taken up its winter work earnestly. In the East End Christian Union, located among the less prosperous people, regular class work is done by the Pastor and members. On Thanksgiving the Society "united, as usual, with the Congregational, Baptist, Methodist, and Unitarian Churches."-Messenger.
     Toronto, Canada-THE Canada Association held its annual meeting in Toronto, September 9th to 11th. The Rev. L. H. Tafel acted as Chairman in the absence of the President in Europe, and his address was a searching inquiry into the state of the Church, tracing the imperfections, dissensions and defects of the Church to the failure of its members to apply to life the doctrines received in thee memory. The address of the Rev. Edwin Gould on "The Church and her Duty to the World" is marked by an able enunciation of the doctrine that the present time, instead of being an age of spiritual progress and enlightenment, is "thee very night in which all former Churches have gone down;" that "the darkness daily increases," and that the New Church has no right to relax her distinctive efforts and organization. In a discussion as to the best methods for isolated receivers, it was agreed that these can do more for their own progress and for the growth of this Church by private worship, etc., than by joining in Old Church worship, which, experience shows, results in the children of the Church being carried away by the outside sphere.

     FRANCE.

     Paris.-THE New Church Messenger announces that "a new and independent Society of the New Jerusalem was organized at Paris, France, last March. M. F. Hussenet is Leader; M. A. Bejani, Secretary.

     GREAT BRITAIN.

     London-THE Annual Meeting of the New Church Evidence Society was held on October 19th.
     Glasgow.-ON November 13th the Cathedral Street Society celebrated its fiftieth anniversary by special services, and on The following evening by a public tea-meeting. At the latter the minister, Rev. J. P. Buss, occupied the chair. Mr. W. Rodger made an address on the Past of the society, and among the ministers referred to as having served the Society, Rev. Messrs. Oliver P. Hiller, G. B. Porteous, J. F. Potts, Joseph Deans, and A. Faraday-he mentioned especially Mr. Potts's lecturing powers, and his crowding the room with one course on "The Dead Churches of Christendom." Among other things said by the various speakers, Mr. Andrew Eadie referred to Mr. Potts's sermons as being such that whether or not you agreed with them, you could not forget them. He mentioned also how Mr. Potts drove out of his head the idea that doctrine was not of very great importance if people Led good lives. To Americans, among whom Mr. Potts has come to stay, and to all who appreciate the great work he is doing in the compilation of the Swedenborg Concordance these items concerning one who filled the Cathedral Street pulpit for twenty-seven years cannot fail to be interesting.
REV. JABEZ FOX 1899

REV. JABEZ FOX 1899

     FROM the New Church Messenger of October 26th we glean the following facts concerning the career of the late Rev. Jabez Fox, who passed away on October 3d last in Washington, D. C.:
     Mr. Fox was born at Berkeley, Mass., October 7th, 1817. In the field of anti-slavery politics he was early very active. For a few years previous to 1848 he was editor of The Expounder, of Marshall, Mich. He was active in the formation of the Republican party, of which he claimed to be the "father." From the accounts, he would seem to have been pretty nearly to the ideal politician, his labors having been given "without fee or desire for political reward." He embraced the New Church faith in 1840, and, after lecturing and preaching for some time previous to 1849, he was ordained in that year, at the General Convention meeting in Philadelphia, by the Rev. Thomas Worcester. In 1848 he helped to start a paper, The Medium, which may be regarded as that which afterward became the Messenger. It is of interest to note that recently in 1895, he temporarily filled the editorial chair of the latter paper during Mr. Mann's health-seeking tour in Europe. His pastoral ministrations have extended, at various times, to the Societies of Detroit, Washington (once for a short time in 1857, and again from 1863 till 1886); Jackson, Mich.- where he was also chaplain of the State prison-and in Peoria, Ill.
     In 1889 Mr. Fox went abroad, preaching acceptably for short periods in Birmingham, Leeds, and elsewhere, and filling appointments in many pulpits, contributing meanwhile very attractive and instructive letters to the Messenger. On his return to America he was largely employed in missionary work, chiefly at the South, in Texas, Florida, and Georgia. His last continued pastoral work was in Savannah.
     Mr. Fox was twice married; in 1845 to Miss Robeson, of Marshall, by whom he had two children, and in 1850 to Miss Leonora La Vendee Hoxsie, who survives him. Of the five children born to her only one is now living, the wife of Mr. Henry J. Smith, of Washington.
     The funeral sermon was preached by the Rev. Frank Sewall, from which the Messenger of October 26th published extracts.
JUST PUBLISHED 1899

JUST PUBLISHED 1899

Calendar of Daily Lessons from the Word and the Writings of the Church. For use in private worship. Published for the General Church of the New Jerusalem. Price, 10 cents. Postage included.
Bound Copies of New Church Life for 1898 1899

Bound Copies of New Church Life for 1898 1899

Bound Copies of New Church Life for 1898. Price, to non-subscribers, $1.50; to subscribers, $1.25, or, 75 cents when complete, well-preserved sets are returned in exchange.
PSALMODY FOR THE NEW CHURCH 1899

PSALMODY FOR THE NEW CHURCH 1899

has recently been completed in a volume of 387 pages, 10 1/4 x 7 1/4 inches. It contains the
First Fifty Psalms of David, and Thirty-nine Short Selections

from the Old and New Testaments set to music by

Mr. C. J. WHITTINGTON, of London.

Bound in half-leather,           $2 50
In full flex. Morocco, round corners, gilt edge          4 00
Including postage.
     In order to make this whole or part of the Psalmody easily available, we have also published this music in

     Twelve Separate Parts,

which will he sold at 25 cents each.
     The above music, which has been published in short issues for some years past, is now, after a careful revision, offered to the kindly consideration of the members of the New Church.
     To further its introduction a complete part, worth, 25 cents, will be sent as sample to any address on the receipt of ten cents.
     We will be pleased to send circular showing the contents of each part of the entire work.
ACADEMY BOOK ROOM,
     Huntingdon Valley, Pa.
Editorial 1899

Editorial Editor 1899

     NEW CHURCH LIFE.
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PHILADELPHIA, JANUARY, 1899=129.
     CONTENTS,                              PAGES
EDITORIAL:-Notes: An essential Distinction,     1
     Primary Doctrines                         2
THE SERMON: Use (Ps. 1, 3)                    3
     The Ruling End                         5
     Diseases of the Fibres (concluded), Rheumatism, Cephalalgia. Etc     7
COMMUNICATED: Naming the LORD in the Spiritual World      8
     "Worshiping with the Old Church.          9
     The Nature of the LORD'S Temptation-Combats, 10
     A Letter from the Rev. W. L. Gladish, and "Reply,"     12
NOTES AND REVIEWS
     The Condition of the Churches     13
CHURCH NEWS: Reports and Letters,-Huntingdon Valley, Principia Club, Berlin, Parkdale, 14; Glenview-Chicago. Mr. Bowers' Letter, Colchester, 15; from the Periodicals                15
BIRTH; MARRIAGE,               16

NEW CHURCH LIFE
Vol. XIX, No. 2. PHILADELPHIA, FEBRUARY, 1899=129. Whole No. 220.
     THE DIVINE HUMAN ON EARTH.

     WHEN a man first hears the proposition that the Writings of Swedenborg are the Divine Human, he is apt to experience a sensation that strikingly illustrates the absolute newness which the New Church Doctrines introduce into the life and ordinary thought of the world. Since this doctrine is as the Corner-stone of the New Church,-according to the position held by the Academy,-it is entitled to first consideration in our re-statements of the "Academy Doctrines."
     Our argument is addressed to him who is able to perceive the truth of what seems a paradox to the merely natural mason-namely, that the Word is God, as stated in John i; for-"they who do not believe the Word from the Word, do not ever believe anything Divine from nature" (De Verbo, 6). But he who accepts the Writings of the New Church as being true, should consider also what is meant by such statements as the following-selected from the entries under "Internal Sense" in the Potts Concordance:-That the Internal Sense of the Word is the veriest life of the Word (A. C. 64), and is what causes it to be Divine is therefore "the Word itself" (A. C. 1540); and, that the Internal Sense is now opened (A. E. 375). Let him collate the passages treating of the Divine Human, as being the union of Divine Truth and Divine Good; and of the human in men, that it is the conjunction of truth and good, whence comes the faculty of perceiving and receiving something of the Human quality of the LORD. Let him compare the teachings that the LORD'S Human is the Divine with the angels (A. C. 10,265)-that it constitutes heaven (H. H. 78)-and hence the Church (10,760), and is the Word (A. R. 256). Let him weigh the innumerable teachings, that the former Church has destroyed the Word by evils of life and falses of doctrine thence; that charity and faith-the human essence itself with men-has perished, and with it knowledge and perception of the Divinity of the LORD'S. Human. Then let him ask himself how this ignorance of what constitutes the humanity of man and hence ignorance of what God is, could be enlightened except, by the LORD Himself appearing in His Divine Human which is the Divine in heaven and in the Church; or what is the same, in the Doctrine of Faith and Charity from Him which is Himself with man. And the next inquiry will be, "Where else is the doctrine, of charity and faith united, to be found than in the Writings of, the New Church?" As bearing upon these points we would suggest the following particulars for consideration, in the light of the citations presented:
     "The Divine Human is the Source of all things (A. C. 10,067).
     "The Divine Human is the origin and also the object of all Divine worship" (A. C. 6674).
     "Acknowledgment and adoration of the LORD'S Divine Human is the life of religion" (A. C. 4733).
     "The chief essential of the Church is to know and recognize its God; and without this chief essential there is not any conjunction with God, and thus there is not heaven and eternal life" (Ath. Cr. 151, p. 33*).
     "The human which is from the LORD is good and truth" (A. E. 1013).
     "All the operations of God take place from firsts through ultimates, thus from His Divine through His Human" (Canons [Redemption], viii, 10).
     "The Divine which comes from the LORD, in the Supreme sense, is the Divine in Him, but in the relative sense is the Divine from Him" (A. C. 4696).
     "Nothing can proceed from God but what is Himself and is called Divine" (T. C. R. 6).
     "All the Divine coheres as one" (T. C. R. 8).
     "The LORD as to the Divine Human is meant by the Word" (A. C. 2894).
     "The Internal Sense is the Word itself" (A. C. 1540).
     "The LORD Himself is in the spiritual sense of the Word with His Divine" (Invit. to the N. C. 44).
     "No doctrine can possibly proceed from the Divine Itself except through the Divine Human-that is, through the Word, which in the supreme sense is Divine Truth, which proceeds from the LORD'S Divine Human" (A. C. 5321).
     "This [New] Church is not instituted and established through miracles but through the revelation of the 8pirtual sense" (Inv. to the N. C. [7]).

     A review of the foregoing passages (which might be supplemented indefinitely) makes clear how it is that the Doctrine of the Divine Human is the chief thing of faith and of the Church, and includes everything of religion; for it shows to the Church her God, manifests His Divinely Human attributes of Love and Wisdom, and indicates, how He makes His creatures human in His own likeness-shows the path that leads to Him.
     Because the Divine is indivisible its End is one, and so its means are one; and hence the whole universe-which is the instrument, and, as it were, form of the Divine will of conjoining creation to its God-breathes forth and reflects the sublime truth that God is a Divine Man. And hence there exists with all who have not destroyed it in themselves, a divinely-implanted inclination to think of God as a Man. This is evidenced even with the gentiles, the crudest of whose idols either emulates the human form itself, or, at least represents some human quality or attribute; for God is visible only under the human form.
     To acknowledge a God Who is visible is to direct toward a definite object one's love and worship; and thus only can man be saved from self-worship. But an invisible, formless, and thus wholly vague and intangible God, cannot possibly thus dominate our lives nor call forth either love, self-sacrifice, or sense of duty, save such as is born of caprice or phantasy. The devil can very readily so juggle with the mere formularies of quasi-religious thought as to persuade that the promptings of self-intelligence and self-love are the very dictate of the unknown God-a deity which is but a name or a symbol that represents a real and dominating selfhood, the hereditary ruler of the unregenerate natural man.

Hence we are taught that the very devils of hell are willing to acknowledge and adore an invisible God, as the Creator, but from their inhuman lust they loathe even to nausea the idea of a Divine Man who is a Saviour. Hence, too, we may see why the lapse of a Church from charity and faith, which are the human life, which inflows from God-Man when His precepts are loved and done-invariably produces a divided idea of God; and then that which is visible and knowable is sooner or later robbed of Divinity; even as the Christian Church divided the LORD into two natures, human and Divine, the latter being of course invisible.
     "The faith of the former Church is primarily in God the Creator" (T. C. R. 647).
     The supreme Divine itself, although we are given, in the Diary, the profound thought that it is-" Man in endeavor, or in the becoming (fieri)," cannot be thought of as it is in Itself, for it is Infinite, and the finite cannot grasp the Infinite. "Of the Divine from which is the universe an idea is to be perceived no otherwise than as of a Divine Man in Firsts;" but this is no idea without a Divine Man in ultimates,-we can conceive of man only from his manifesting, or visible form. "The idea to be held of the Divine Itself is the idea of a Man, Whose Divine Love appears as a sun" (Ath. Cr. 145, p. 32). "It is the Divine Human which can be approached and I worshiped, because it is the quality of the Divine" (6887), it-"is the Divine Itself in Form" (9303).
     The Divine Itself is pure Love, from the ardor of which it is unapproachable, as is the natural sun to mundane things. Yet even as the sun, from the urgent law of its nature, must and does come to man in sunlight, still more can the ardent Divine Love do no other than come to the creatures of its begetting and care, in Divine Sunlight,-the Divine Wisdom of Divine Love. Love in itself is invisible and unknown, except as it manifests itself in its own form of wisdom, even as heat manifests itself in light. Thus the Wisdom of the Divine Love is the light of angels and men, the imparter of life from the ardent, unapproachable Divine Itself; and of the Divine Love in the Divine Wisdom we are to think-as said above-as being the Divine Human, from Whom is the Sunshine of life.
     In itself the Divine Human is Divine Love Itself (10,177), but "the appearing of the LORD is Divine Truth" (8443). Nevertheless it is all the LORD; for-"from the Divine nothing can proceed except the Divine, and the Divine is One" (10,646). As the sun, viewed from rational sight, is seen to be present in its own solar fire that is concealed in the inmosts of nature, so we may think of the Infinite Love omnipresent in His finite universe. And as we say of a man who is receiving sunlight that he is "in the sun," so we may say of the man who receives the Divine Wisdom in his soul, that he is in the LORD. For thus is the Infinite accommodated to finite reception, by Wisdom or truth in which is the good of love.
     The LORD as to the Divine Truth is the Mediator. . . . Thus the LORD as to the Divine Human is conjunction. Who can by any thought comprehend the Divine itself? . . . But every one can comprehend the Divine Human in thought and be conjoined with it in love" (6804).
      As Truth the LORD prepares the way in men's minds for His coming, and as Good He vivifies man's reception and conception,-conjoins in him the light and heat of life, and thus makes him human. In some statements in the Writings the Divine Human is referred to as being Divine Love, in others as Divine Truth. This is according as the treatment is of His Divine, or, of His proceeding and accommodation, and of finite reception. For in Himself the LORD is Good and Truth Infinitely and indistinguishably One; but in His proceeding He is Divine Truth in which is Divine Good embodied, veiled, tempered, and accommodated. In the former sense the Human is spoken of as One with and in the Divine Itself, above the universe; in the other as from the Divine,-that is, as the proceeding Divine,-the Divine within the universe. Man's thought is contained within the finite universe, and therefore the LORD, to appear to him at all, must appear there. Yet the universe itself should be thought of not from space but from the Divine Human which is its life and soul, and from the spiritual uses and Divine end of conjunction with God, which the universe expresses. In this way there can be conceived a rational idea of the Divine Human, apart from limitations of space and time.

     That the Divine Human teas from eternity is also meant by its being said that the Word, which in the beginning was with God, was made Flesh; and this because from the Divine Love the LORD also, conceived of JEHOVAH, was Divine Truth in the world (Ath. Cr. 138, p. 31).
     The extension of the Divine into-the universe is what can be predicated of the proceeding Divine, which is the Divine Truth and is called the Word. . . . But still the idea of the extension is fitting only for the natural world, but not in the spiritual world; in the spiritual world extension, like space and time, is but an appearance (Ibid. 145, p. 32).
     Christians can hardly think of or perceive the Divine Human; because they think-of an ordinary man, and not concerning the human essence, which is love (Ath. Or. 209, p. 44).

     It is therefore plain, why we can recognize the Word as God,-because the essential Word is the humanizing spirit of the LORD, or Divine Good united to Divine Truth, proceeding by truth in which is good, to angels and men, and this in successive accommodations to their respective receptivities (see A. E. 1073). These accommodations are clothings taken on from the appearances on each plane whence those who are there derive their thought. Accordingly, when the Word descends to the natural plane, where are men, it becomes clothed with the natural and fallacious and even false appearances such as are found in the Letter. But despite these apparent imperfections, the Letter, because of its Divinely perfect adaptation to its use, is more than perfect,-it is Divine, furnishing the plane wherein the LORD can dwell in ultimates, reaching men's lowest states with His salvation. And when that plane had been destroyed by falsifications of the literal sense until the perception of interior truth had perished, He revealed the Word anew, in its spiritual sense, dispelled the mists of false interpretation whereby men had dissipated the truths and goods of the Church, conquered the hells which had slain perception of the living, human internal of the Word, and revealed Himself to even mere scientific thought, in His Own Human Form of Divine Love and Wisdom.
     The question now is this: if all these things are true,-as the Writings certainly teach,-where else are we to find the LORD in His Human than in the Writings of the New Church? And if in those Writings the Word is restored,-i. e., the doctrine of life which is the soul of the Word, the very spirit of the LORD,-how can they as to their essence, and apart from ink, paper, verbal expressions, or anything of the finite means of accommodation-be anything less than the Divine Human, or, God Manifest? In what other form can the LORD have made His Second Coming?

STRENGTH AND BEAUTY OF THE CHURCH 1899

STRENGTH AND BEAUTY OF THE CHURCH Rev. J. E. BOWERS 1899

     "Awake, awake, put on thy strength, O Zion: put on, the garments of thy beauty, O Jerusalem, thou city of holiness! For no more shall enter into thee the uncircumcised and the unclean" (Isaiah lii, 1).

     HEAVEN is divided into two kingdoms, called the celestial kingdom and the spiritual kingdom, and these two divisions make one, and constitute the universal heaven, or the kingdom of God. It is in the nature of things that heaven is thus distinguished, and it is because in the LORD there are two essential attributes, namely, He is Divine Love Itself and Divine Wisdom Itself, or, He is Divine Good Itself and Divine Truth Itself. In the LORD, Divine Love and Divine Wisdom, or Divine Good and Divine Truth, are distinctly one; and hence the LORD, as manifested to the finite mind in His Divine Human, is one in Essence and in Person.
     This duality in unity even exists in the bodily form of finite man, in that there are two eyes and one sight, two ears and one hearing, two nostrils and one sense of smell, two hands by which the strength of the whole body is exerted; and in like manner in other things. This duality in unity also characterizes the mental and spiritual organization of man, in that there are two faculties, namely, will and understanding, which constitute one mind. And this must needs be so, in order that man may receive love and wisdom, or good and truth, from the LORD. As to the will man is the recipient of love, or the good of love, and as to the understanding he is the recipient of truth, or the truth of faith; and when these are conjoined in the mind by the heavenly marriage, then he becomes truly man.
     Furthermore, a duality in unity is also exhibited in all things of the natural or physical universe. The heat and light proceeding from the sun, operate as one force to sustain things, and produce the effect of growth in vegetable and animal forms. There are the positive and negative poles, and one resulting sphere of the magnet. Then there are the active and passive principles, conspiring to one end and purpose: and without the conjunctive operation of these two principles, there could not be produced the substances and forms of which the very ultimates of nature consist. That these things are so even on the lowest plane of existence, is because in the LORD, the Creator and Sustainer of the universe, who is called the Highest, and also the First, infinite things are distinctly one.
     In the Church, which is the Kingdom of God on the earth, there are also two kingdoms, which are the celestial kingdom and the spiritual kingdom, and these together constitute one Church, including, in the fullest sense, the Church universal, general, and specific.
     In the text, by Zion is represented the Church as to the celestial kingdom, and by Jerusalem the Church as to the spiritual kingdom. There are those who are of a celestial genius, and those who are of a spiritual genius In the work on Heaven and Hell, where it treats of infants in heaven, some interesting things are mentioned respecting the distinctions of genius. The angels who receive the Divine Sphere proceeding from the LORD more interiorly, belong to the celestial kingdom, and. those who receive it less interiorly, are of the spiritual kingdom. And since there are in heaven and in the Church two kingdoms, there are also two kinds of love appropriate to them, namely, celestial love and spiritual love. In the minds of those who are of the celestial kingdom, love to the LORD predominates, and they are also in charity toward the neighbor. And in the minds of those who are of the spiritual kingdom, charity toward the neighbor predominates, but they are also in love to the LORD.
     The Most Ancient Church was a celestial Church, because the people of that Golden Age were in love to the LORD, and with them love was the essential. The Ancient Church was a spiritual Church, and the people of that Silver Age were in charity toward the neighbor, and with them faith was the essential. The Israelitish Church was the mere representative of a Church, because the people of the ages during which it existed were merely natural and sensual men, being destitute of genuine love to the LORD, or real charity toward the neighbor. And the spiritual state of that Church, after the degeneracy of many generations since the Golden and Silver Ages, is described where we read: "Zion is a wilderness, Jerusalem a desolation. The house of our holiness and our beauty, where our fathers praised thee, is burned up with fire; and all our pleasant things are laid waste" (Isaiah lxiv, 10, 11).
     Each of the three heavens which constitute the whole heaven is distinguished into the two kingdoms. Heaven is in the human form, and is called the GREATEST MAN. The head of that Man is the celestial heaven, the breast and loins the spiritual heaven, and the feet the ultimate or lowest heaven. Then there are also the two sides of the GREATEST MAN, from the head to the feet; and in the right side of that Man is the celestial kingdom, and in the left the spiritual kingdom of each heaven.
     In the Writings of the Church there are revealed thousands of arcana which before were unknown, and which will be the means of instruction forever. But there are certain things which are necessarily hidden from man's knowledge, while he lives in the natural world. And therefore it is not given to the man of the Church to know how, or to what extent, his regeneration proceeds. It is not given him to know whether he is of a celestial or of a spiritual genius; or whether he belongs to the celestial or to the spiritual kingdom of the Church, Nor does he know when he will be removed from the natural to the spiritual world. But for him who is submissive to the Divine Will it is sufficient to be assured that if he shuns his evils as sins against God; if he lives in charity toward the neighbor by the performance of uses; and if he co-operates with the LORD in the work of regeneration, he will be prepared for and will finally be led into that heaven and that kingdom in heaven, and that particular society in heaven, which is precisely his place, according to his internal state, and where he will enjoy felicity of life for evermore.
     It is on account of the two-fold character of the Church and of heaven, and also because the human mind consists of the two faculties, that in the text the word to awake is repeated. Man, as to his proprium, before he has begun to become spiritual, is asleep, or in a state signified by sleep, when mentioned in the Word. As man is unconscious of natural things while he is asleep, so a man is profoundly oblivious of spiritual things when he is in a state of sleep according to a spiritual idea. In this state he is also described in the Word as being dead. And since the life of man's proprium is entirely perverted, and contrary to the order of heaven, it is evident that such a man has no life which is truly human, until he receives it from the LORD. To have life which is truly human is to be in a state of intelligence and wisdom.

     In order for one to obtain truly human life, therefore, he must renounce the loves of his own life, which are altogether opposite to heavenly loves. He must receive from the LORD truth into his understanding from the love of truth, and he must receive from the LORD good into his will from the love of good. Thus there will be effected the formation of his mind by the conjunction of truth and good. His mind will become a heavenly form, and indeed a heaven in the least form, into which life can inflow immediately from the LORD, and mediately through heaven from the LORD. A man is then awake as to both of his faculties, the understanding and the will; and he is enabled to heed the injunction, so frequently given in the Word, to watch, and to be watchful. To be watchful is to be good by means of truths from the Word, received rationally according to the doctrine of the Church. Thus there will be a state of intelligence and wisdom derived from the Divine Human of the. LORD, which is to live spiritually. To watch is to look to the LORD for enlightenment and for guidance, in all the uses and duties and relations of life. With the true and faithful member of the Church, therefore, it is not a question as to what is the opinion of any one concerning matters that present themselves for serious consideration. But the question is: What does the LORD teach in the doctrine of the Church, and how is it my duty to act, or what course is it proper to pursue, in the light of that doctrine? Those who are watchful, in that they look to the LORD for guidance in all the affairs of life,] shall surely receive help and strength in every time of need.
     "Awake, awake, put on thy strength. O Zion," is the impressive injunction in the text. The LORD has all power by Divine Truth from the Divine Good; and He is called Hero, a Man of war, the LORD of Hosts, mighty in battle. The LORD'S Omnipotence, therefore, is by the Divine Truth from the Divine Good; and in the redemption He subjugated the hells, and keeps them under obedience for ever. When the LORD executed the Last Judgment, and effected His Second Advent, He redeemed both angels and men. Those who receive truths from the LORD, and come into the life of good accordingly, have spiritual strength. They can be strong and they need have no fear as to the outcome of their life; because they know that when they are in the conflict with the enemies of their souls, the LORD is fighting for them, and that He will give them the victory.
     Zion and Jerusalem represent the Church of the New Jerusalem, which is the crown of all the Churches, and in which there is the fulfilment of all prophecy. But in the present state of the world it requires a good deal of strength and decision of character to be a steadfast member of this our beloved Church. There is at this day a powerful operation of the Divine Truth from the LORD through heaven. Thus the Divine Sphere sustains those who are in the reception of truths. And as the new Christian Heavens, in which the LORD alone in His Divine Human is acknowledged, increase, this sphere grows stronger, and exerts a greater power on behalf of the Church in this world. But on the other hand, the sphere from the spirits of the Dragon is also very active. As an effect of the influx of this sphere, the minds of many people in this age are filled with fantasies and hallucinations. Having no knowledge of, nor faith in, the one true and living God, they are destitute of truly rational ideas of things. Hence, idealism, in various forms of what is called the subjective philosophy, is spreading like wild-fire. One notion in which idealism has ultimated itself, is, that all diseases in the body can be healed by mere thinking; and it is even asserted that in reality there is no such thing as disease, or the derangement of the functions of the body. And then there are various schemes, invented by men from their own intelligence, by which it is imagined that the world can be reformed, and the amelioration of mankind be thereby effected.
     In view of the existing spiritual conditions of the minds of men, we have good reasons to expect that large numbers will be carried away by the fallacies and delusions of erroneous systems of belief. And we have reason to think that such things will continue to multiply and increase, in the ages to come; because men who cease to hold on to the old theological beliefs, and have no knowledge of genuine truth, or of a rational system of interpretation, will be susceptible to all manner of erroneous ideas and notions. But those who, from an affection of spiritual good, learn the truths now revealed for the Church in all fulness, clearness and abundance, shall be protected from falses, and shall have the ability to repudiate them as soon as presented to their minds from any source whatsoever.
     "Put on the garments of thy beauty, O Jerusalem, thou city of holiness!" The garments of beauty, or of "gracefulness," as it is frequently rendered, are the Divine truths of doctrine, which the man of the Church is to receive for instruction; to the end that he may be perfected, and attain the beauty of the Christian life and character. One who receives the truths of faith and of doctrine, and applies them to life, so that his mind or his internal man is by means of them made into a form truly human, is, in the spiritual idea, clothed with the garments of beauty and gracefulness. But one who is destitute of truths is said to be naked. There are in all things an internal and external; and the internal of man is his mind, and the external is his body. In the spiritual world the form of the body of a person, and the garments with which he is clothed, show plainly what his spiritual state is. The angels in the heavens appear clothed in splendid garments, which represent the beauty and perfection of their angelic character. We are told that the angels possess many garments, which are given to them by the LORD; and also that they wear different garments on different occasions. This is because they pass through changes of state; and they are always dressed in garments which are in exact correspondence with their state
     There is much said in the Writings concerning the inexpressible beauty of the forms, faces, and garments of the angels; and the origin of the beauty of the angels is described. It is said that spiritual beauty is the affection of interior truth, because truth is the form of good. The angels are beautiful because they are forms of charity and celestial love. In the Arcana we read: "The beauty which is from the affection of truth that is from good, is like the beauty of a living face animated by celestial love, for such as is the love, or such as is the affection which shines forth from the form of the face, such is the beauty. . . . The reason beauty is from this source is that the universal heaven is a GORAND MAN, and corresponds to each and everything with man; he, therefore, who is in the good of love, and thence in the truth of faith, is in the form of heaven, consequently, in the beauty in which heaven is, where the Divine from the LORD is all in all" (A. C. 5199).
     Jerusalem is called the city of holiness, because it signifies the Church as to its Divine doctrine, and a life according to that doctrine, which is a life of holiness.

At Jerusalem was the temple, and in it Divine worship was performed; and when the LORD was in the world He also Himself taught in the temple and healed the blind and the lame who came to Him there. It is related in the historical Word that David went to Jerusalem and took possession of Zion and established himself there; and in the Writings it is stated that then first the LORD'S spiritual Church began to be represented by Jerusalem, and the celestial Church by Zion (2 Sam. v, 7, 9, 10; A. C. 2909).
     The city of holiness, in the text, in the spiritual sense, means the same as the holy city, the New Jerusalem, in the Apocalypse. John was translated into the third or highest heaven, where his internal sight was opened, and there was shown him the sublime representation of the LORD'S New Church as to doctrine in the form of a city. That city has the glory of God, which is the Word in its Divine light, and which shines by virtue of the spiritual sense when read by those who are in the doctrine of the New Jerusalem, and in a life according to it. The wall; of the city, great and high, is the Word in its literal sense, from which is doctrine, and which defends the spiritual sense as a wall defends a city and its inhabitants. The gates of pearl are the knowledges of truth and good, by which man is introduced into the Church. The foundations are the doctrinals, as to all their particulars upon which the Church is founded. It is written in the Word: "Great is the LORD, and greatly to be praised, in the city of our God: the mountain of His holiness. Beautiful in situation, the joy of the whole earth is mount Zion: on the sides of the north, the city of the great Icing (Psalm xlviii, 1, 2).
     The last clause of the text says: "For no more shall enter into thee the uncircumcised and the unclean." Circumcision was instituted at the beginning of the Israelitish Church by a positive command; and the rite was to be the token of a covenant between JEHOVAH and Abraham. Circumcision was an external representative, a sign that they were of that Church; and the male child that was not circumcised, that soul was to be cut off from his people. Circumcision indeed originated in the Ancient Church, and from that Church it was derived by other nations, including Abraham and his descendants; and it represented that man was to be purified from filthy loves, namely, the loves of self and of the world. Thus circumcision meant purification from evils and falses, and all the loves which are opposed to the loves of heaven and the Church.
     In the Christian Church baptism was instituted in I the place of circumcision, in order that an internal and spiritual Church might succeed the external representative of a Church. Circumcision and the washing of baptism have the same meaning. But in the doctrine of the Church of the New Jerusalem a distinctively new interpretation of the subject is given. The three uses of baptism are explained, from which it is seen that distinctively New Church baptism is into the name of the LORD JESUS CHRIST, in Whom is the Divine trinity of Father, Son, and Holy Spirit.
     Into this New Church, therefore, which is to endure for ever, and which is to be extended and more firmly established in the world as the ages go on, the uncircumcised and the unclean shall no more enter. Those who become faithful and living members of the Church; those who become such in spirit and in truth, from the heart and soul, enter through the gates into the City of Holiness. And these gates, which the LORD has provided, are open continually, and all are invited to enter and behold the glories which are revealed, and to enjoy the unspeakable blessings which are vouchsafed to those who, by the mercy of the LORD, find an abiding place within the city.
     The two universal gates are Baptism and the Holy Supper. Baptism is an introduction into the Church, in which a man is instructed in Divine things, initiated into the worship of the LORD, conjoined with the LORD and consociated with the angels, and thus prepared for heaven. And the Holy Supper is an introduction into heaven as a state of life, which, with every one that comes to adult age, begins in the natural world; and after a man goes to the world of spirits, and his states of preparation are there completed, he enters into his own proper society in heaven to remain to eternity. It is written;
     "We have a strong city. . . . Open ye the gates that the just nation which keepeth faithfulness may enter in" (Isaiah xxvi, 1, 2). Amen.
ADDRESS OF BISHOP PENDLETON BEFORE THE PRINCIPIA CLUB OF PHILADELPHIA 1899

ADDRESS OF BISHOP PENDLETON BEFORE THE PRINCIPIA CLUB OF PHILADELPHIA Rev. CHARLES E. DOERING 1899

     EXPANDED FROM THE "PRINCIPIA"

     BISHOP PENDLETON, before taking up the consideration of Miss Beckman's Chart, in a series from beginning to end, made some remarks about the five elements, auras, or atmospheres mentioned in the Principia, stating that that classification will agree with the one in the True Christian Religion-where it is said that there are three atmospheres-if we understand that the first and second auras mentioned in the Principia are included in the first aura mentioned in the theological work. The third mentioned in the Principia is the same as the second mentioned in the other work, and the fourth and fifth mentioned in the Principia is included in the third. He said, further, that this illustrated that the scientific works, in order to be understood, need to be interpreted in the light of Doctrine.
     Then, taking up the consideration of the "Chart," he began with the Natural Point, saying that, in order to understand it, the idea of space and time must be removed, because it existed apart from space and time. It was the first proceeding from the Infinite-the conatus from the spiritual world into the natural world, and did not yet exist as anything substantial.
     The speaker then referred to the statement in True Christian Religion, n. 20, which condemns those who deduce the origin of nature from points, and which has been interpreted by some to mean that he condemns his own doctrine of points in the Principia: But he went on to show that such was not the case; for the point did not produce itself, but was produced from the Infinite; and therefore Swedenborg did not deduce the origin of nature from points but from an infinite God, between Whom and the first substantial the point is an intermediate, the connecting link between what is created and the Creator, and a means by which the Infinite acts. This doctrine of points as presented by Swedenborg is, as it were, the keystone of his whole structure, without which his system of philosophy as given in the Principia falls to the ground.
     By means of the point in motion there was produced the first finite or First Substantial, from which all things, by motion, composition, and compression, were formed. These three operations include the whole creative work. The word finite means what is limited or bounded, and hence every finite is in itself a passive; but as it is derived from motion, it preserves a tendency "to motion, and, provided the conditions are such that it is free to move, it passes into an active state and becomes an active.

But if it is not free to move, as happens when many particles of first finites are collected together in such great abundance that the one presses upon another, then by composition and compression there is formed a new or second finite similar to the first but not of so simple a nature.
     We thus have, the speaker said, an active and a passive; an active which acts and a passive which reacts with the active or suffers itself to be acted upon. And from both a third is produced, and the universe is thus created potentially; for by action and reaction in regular series, together with motion, composition, and compression, the universe was successively created. Especial attention was called to these two doctrines, viz., that of action and reaction, and that of motion, composition, and compression, as being fundamental doctrines of the Principia, which, when firmly fixed in the mind, greatly aid in understanding that work. The speaker also said that the doctrine of compression, as well in fact as all the other doctrines mentioned, is taught in the Divine Love and Wisdom and is confirmed by scientific experiments of the day. For scientists have found that by compression they can reduce air and gases to a liquid state (Swedenborg included all gases in his use of the term air), and some of them could even be reduced to solids.
     As was said, from the first finite active and the second finite as a passive, a third was produced, viz., the first element or first aura of the universe, in the centre of which were first actives and on the circumference were particles of second finites. This first or universal element fills the whole stellar expanse, and in it our sun, as well as all the stars of our universe-which were the next in the order of creation-swim. From this aura, Swedenborg says in his Corpuscular Philosophy, is generated by determination the human spirituous fluid, and also the particles of gold. This is the only one the metals whose particles are thus generated, the particles of all the others being generated by determination from the second aura. Now as particles of this first element became compressed the actives within gradually disappeared, and there arose a new or third finite, and these finites, when collected about the particles of the first and second actives, formed the second or magnetic element or aura-properly the element of our solar system, from which, by determination, is generated the animal spirituous fluid (Corpuscular Philosophy). We may also say that the formation of each particle of this element is a miniature type of the formation of the sun, whose mass consists of particles of first and second actives, on the circumference of which are the particles of third finites. This element, like the first, has actives in the centre and finites in the circumference, for it con-; mists of first and second actives in its interior and of third finites in the circumference.
     The particles of this element again, being so compressed that the actives disappeared, there arose particles of fourth finites, which formed a passive boundary or crust around the solar space. When this crust, by reason of the centrifugal force, having become attenuated, burst, the fragments formed the earth, planets, and satellites of various dimensions, all of them gyrating around their parent, the sun, at various distances.
     These formations in their incipient stage, according to Swedenborg, constitute the sun spots.
     As the mass of fourth finites increases its distance from the sun, the pressure from the solar vortex or first element is diminished, the particles near the surface are in a state of greater freedom of motion, and by the action of the particles of the element in which it floats they are gradually collected around the first elementary particles, and the result is a new or third element-the ether. This element, or aura, presents the phenomena of heat, light, and electricity, and from it, by determination, is generated the spirituous fluid whence insects derive their life (Corpuscular Philosophy).
     The earth so far only consists of fourth finites, and is only clad with the ethereal atmosphere, and innumerable changes must take place before it can be furnished with air, water, and the various mineral substances suitable to produce the vegetable kingdom; it as yet is only as it now is in its interiors-not as it appears to us on the surface. It is, however, clothed with an ethereal element which is formed on its surface, and here the pressure is greatest-so great that particles of this element are formed, by composition and compression into particles of fifth finites, and these, when collected around the first and second elementary particles, form the particles of the fourth element, or air. And as the crustal particles, of the ether (fourth finites) in an active state produce subtle or elementary fire, so the crustal particles of air, which are fifth finites in a state of activity, produce the ordinary hearth fire or flame. In fact, every finite, when it becomes an active, produces fire; so that there are as many degrees of fire as there are finites in an active state.
     The sir again, being highly compressed by reason of the great weight on the surface of the earth, forms the particles of water, and this, because it is inert and has no elasticity, cannot really be called an element. It is the first material finite, incapable of actuating itself; like the preceding finites, and as it is inert it is only kept in a fluid state by the particles of ether flowing in the interstices.
     On the surface of this large expanse of water, which covers the whole earth and which is called the Primeval Ocean, by the action of heat there are formed the particles of the aqueous vapor, each one of which encloses within itself a small volume of ether. This from analogy may be called the Fifth Elementry Particle. It is the last of the general atmospheres surrounding the earth; and we see that it is similar in structure to all the preceding atmospheres in that it, like the rest, presents an outward crust in a passive state, and an internal space in a state of activity, the only differences being in dimension and degree; and because of this difference the prior elements can flow in the interstices of those posterior. As one finite is formed from the preceding by motion, composition, and compression, so we find that land is produced in the depth of the primeval ocean from the water particle in a similar manner.
     By the great pressure of the superincumbent waters the water particles in these lowest parts were broken up, and the arrangement of the globular particles composing their crust being destroyed there were gradually formed, by precipitation, acids, salts, and minerals.
REGENERATION AND PURIFICATION 1899

REGENERATION AND PURIFICATION 1899

MR. WILLIAM F. Roehner asks for an explanation of the following extract from the Coelestia (n. 10, 239):

"But regeneration differs from purification in this, that regeneration precedes and purification follows; for no one can be purified from evils and falsities but he who is regenerating, and after that he is regenerated; for he who is not regenerated is indeed withdrawn from evils so far as he suffers it, but he is not purified from them, for he is always impure.

It is otherwise with the regenerate man; he is every day purifying, which is meant by the LORD'S words to Peter, 'Be who is washed has no need but to be washed as to the feet; thus he is wholly clean.'"

The point as to regeneration preceding purification is cleared up somewhat by a more literal rendering of Swedenborg's Latin, thus:-"Regeneration is the precedent, purification the consequent," etc. Indeed the quotation of the LORD'S words gives the clue, for the washing of the feet (the unregenerate natural of man) is regeneration, and this precedes the state of cleanness or purification, which is the result or "consequent."
There need be no difficulty as to understanding how withdrawal from evils is predicated, in the above passage, of the man who is not regenerating; for all men whosoever are being withdrawn from evils all the time. If they were not, the human race would rush into the total destruction to which unrestrained and unlimited evil inevitably tends. This the LORD ever operates to guard against, withdrawing or leading man away from worse evils by secret and gentle means which nevertheless do not interfere with man's spiritual freedom but only remove opportunity for unlimited and suicidal evil. On the other hand, man himself may remove evils merely because they interfere with the enjoyment of other and perhaps more interior wickednesses. But only that removal of evil in which man cooperates, as of himself, by shunning evils as sins against God, is productive of purification.
WINE AND STRONG DRINK 1899

WINE AND STRONG DRINK Jewett, O. C.T.A 1899

EDITOR New Church Life:

     In an item in your issue for January you refer to Ap. Ex. n. 926, which speaks of "wine and strong drink" as appearing among the objects in heaven, and think that this is considered evidence that alcoholic liquors are not poisonous. Are wine and strong drink necessarily alcoholic? Is "the new wine found in the cluster" (Isaiah lxv, 8), alcoholic wine? Strong food is not alcoholic, but is that which contains a large percentage of nutritious elements, in like manner strong drink can be that which is rich in the elements of nutrition.
     Fermented and distilled liquors are not rich in these elements; but they are strong in an element which reduces the strength of both the body and mind of man.
     Experience has demonstrated that sugar, which is an element of nutrition, aids the muscular strength of the body. Experience also proves that alcohol, which is a product of the decomposition of sugar, not only does not add to human strength, but takes from and destroys it.
     Experience is certainly a better teacher than abstract theories; and this is altogether on the side of total abstinence. If I know from experience,-which I do- that alcoholic drinks are an injury to me, of what use is it to argue that they are good and wholesome? If Swedenborg or the Word appears to teach that they are good as an ordinary drink, it is evident that the wine and strong drink they recommend is not the kind which Solomon says is a "mocker" and is "raging."
     Even if it can be proved that alcohol is an element of nutrition, that would be no conclusive argument in favor of alcoholic drinks. Phosphorus, lime, potash, iron, sulphuric acid, etc, are elements of nutrition, but we take them in chemical combinations, in vegetable and animal food products. If alcohol is an element of nutrition, then it should be found chemically combined in food products, and there is no need of converting any food products into alcohol. If it is not found by nature in food products, it is evident it is not needed as an element of nutrition.
     I remember seeing the opinion expressed by some New Church writer that alcohol somehow nourishes the man's spiritual nature. It seems to me the very opposite is true; it excites the animal nature, but kills the spiritual man.
     Jewett, O.     C.T.A.

REPLY.

     The Latin of the passage referred to, translated "wines and strong drinks," is-vina et sicerae. According to all but one of our translators, supported by the lexicons and by established usage, the rendering "wines and strong drinks" seems both natural and correct. The grounds for Mr. Ager's version of "wines and drinks from juices," are unknown to us. Against the authority of the translators, lexicons and established usage, our correspondent urges that "strong" may be taken in a special-and relatively unusual-sense, that of "rich in nutritive elements." It is needless to discuss the legitimateness of thus sundering the members of a standard English phrase, and so dissipating its accepted meaning, for the analysis itself is wasted; Swedenborg did not write "strong drinks," but sicera. If our correspondent will present any reasons against translating this to mean a spirituous drink, we shall be glad to weigh them.
     The intimation that the "wines" referred to by Swedenborg are not fermented wines, will not bear analysis. Swedenborg says:
     "After combat has taken place and truth has conquered falsity falls down like lees, and truth comes forth purified; like wine, which after fermentation becomes clear"(A. C. 7906). Again: "In the understanding good and evil are separate during the reformation good and evil meet, and then there exists conflict and combat, which, if severe, is called temptation; but if not severe it goes on as wine or liquor ferments. If good then conquers, evil with its falsity is removed to the sides, comparatively as dregs fall to the bottom of a vessel; and the good is like wine that becomes generous after fermentation, and liquor that becomes clear" (D. P. 284).

     Unfermented grape juice, in or out of the grape, ordinarily means truth not yet clarified-that is, truth in the natural; while wine is truth made spiritual by combat. But the "new wine that is in the cluster" that is not to be destroyed, for "the blessing that is in it," signifies "truth in the natural from good that has been purified by combat, which is why it is called `wines and not 'juice,' or 'must,' to indicate the spiritual quality; but because it is in the natural from the spiritual, it is said, wine 'in the cluster,' for, as said, grape clusters signify the natural."
     "C. T. A." appeals to experience and to science. Experience can be no guide whatever except as interpreted in the light of principles - a good guide or bad, according to the character of the principles. "C. T. A." is certainly entitled to judge for himself as to what is good and wholesome for him, but he can hardly expect to regulate the dietary of others on that ground. His denunciations of alcohol hold good only in regard to excessive use. Science-as represented by such noted physiologists as Pasteur, Anstie, and others, enounces no such fiat on the subject as "C. T. A." would seem to imply. The authorities on the other side are certainly as eminent as among the advocates of total abstinence.. Hence in the New Church we are decidedly free to turn to revealed truth for light on this vexed question.
     EDITOR NEW CHURCH LIFE.

NATURE OF THE LORD'S TEMPTATION-COMBATS 1899

NATURE OF THE LORD'S TEMPTATION-COMBATS C. Th. ODHNER 1899

     A REPLY TO MR. GLADISE AND MR. MERCER.

     IN OUR comments on Mr. Gladish's article on this subject in the Net. Church Review for October, 1898, we took issue with him on a principle of Faith which, we supposed, could be discussed calmly, in the light of revelation and reason. We were, therefore, much disappointed at the tone of Mr. Gladish's note in the January Life, from which it appeared that he had taken such umbrage at the "spirit" of our criticism, that he refused to defend what he considered "veritable truths." As to this we can only say, that he has entirely misunderstood the spirit of our remarks. We have never, by word or inference, attempted to "read him out of the Church as a heretic," nor have we said one word about any "hell" operating through him. What we said was: "it seems to have been some of these ancient monophysites who have infested the writer of the article in the Review." Surely, we are all open to infestations of all kinds, but do not become heretics unless we confirm the false notions suggested in the infestation. And even heretics are not necessarily in league with "hell." But a public teacher must expect public criticism, and the greater the reputation and influence of such a teacher, the more necessary is it to protest against his teachings when these are found to be wrong as to essential Doctrine. It is the duty, then, of any and every man of the Church to raise the voice of warning against the infesting spirits, to diagnose the case without pity for the disease itself, and even to "name, classify, and describe it" for its better comprehension and treatment. But if it should turn out that the critic is mistaken, then let the patient prescribe for the would-be doctor. "Give and take," both in good humor, should be the rule in every intellectual contest. But sulking in the tent will not help the Greeks.

     MR. MERCER'S COMMUNICATION.

     We cannot make the same complaint of Mr. Mercer's communication. Here we have plenty of "give," at any rate, and no end of humor, Nevertheless, we have this against our friend's methods, that he drags in quite too much of personal authority into the discussion. Over against our quotations from the Doctrines, he appeals to his own past teachings in the Messenger, to the authority of Dr. Burnham's work on Discrete Degrees, and to the weight of the name of the Academy which published this work. Then there is rather too much reference to the personality of his opponent, equivocal compliments, etc., which we suppose to be specimens of some new and occult kind of pleasantry. This belongs to a field of aesthetics into which we are not able to follow our friend.
     But, really, what do all these personalities have to do with the question at issue? In his quotation from the Messenger Mr. Mercer only repeats his own arguments, but proves nothing from the Doctrines. And even if Dr. Burnham and the Academy were to agree with his views, what of it? We do not (and we did not expect that our friend would) regard either of these as any final court of appeals in matters of faith. Mr. Mercer is displeased at our having quoted passages from the Writings "that bear upon the subject," or "which seem to confirm" the principles of our faith, but what other finality can be acceptable to Newchurchmen than the Divine Revelation itself?
     We have, indeed, "focused our historical vision" upon that admirable work which Dr. Burnham left behind him, but have been totally unable to discover in it the faintest trace of the new doctrines which Mr. Mercer finds "involved" in it. We are therefore forced to the conclusion that this latest species of theology has rather been "evolved"-by a series of missing links. Instead of treating us to generalizations and assurances, let our friend prove his assertions by actual quotations from Dr. Burnham's work. And, as a final test, let him forsake all personal authorities, and give us, if he can, some plain teachings from the Heavenly Doctrines themselves in support of his new theories.

     A NEW THEOLOGY.

     Words, we understand, were made for the sake of the clear expression of thoughts, but our friend, in his communication to the Life, seems to have forgotten this purpose. Never have we met with a writer so successful in beclouding his real meaning. Many anxious hours have been spent in studying his communication, so as to form some concrete idea of his actual sentiments. It has been a difficult task; for what he asserts in one sentence he denies in another, or so qualifies it by irrelevant exceptions as to render it most obscure, if not meaningless. Nevertheless, brushing aside all the contradictions and obfuscations, we gather that Mr. Mercer means to defend the following general propositions:

     (1) That the internal human degrees, which the LORD assumed from the spiritual world, were Divine from their very assumption.
     (2) That the ultimate human, which the LORD assumed from Mary, did not share or participate in any hereditary inclinations to evil, the LORD never feeling or observing in it any evil inclinations as its own, but only perceiving them in spirits and men.
     (3) That on the contrary, the indwelling Divine had become so established in the assumed human, during the period of gestation, that, at the birth, the Divine reigned over and was triumphantly enthroned in every degree and every state of the human externally as well as internally.
     (4) That the human essence, during the period of temptations, or in the states of exinanition, had no desires or will of its own no "proper power," no freedom to act "as of itself;" but that the victories over hell were gained immediately by the Divine itself.
     (5) That the Divine thus gained these immediate victories by means of certain new Divine experiences, perceptions, and insights, needed by the Omniscient in order to accomplish our deliverance.
     (6) That, consequently, the LORD'S temptations were Divine temptations, and wholly different from the temptations of man.

     THE HUMAN ASSUMED FROM THE SPIRITUAL WORLD.

     (1) On this subject Mr. Mercer teaches, among other things, that "the external mind" in the human of the LORD was "assumed from the world of spirits, with the diseases or iniquities incident to its unjudged spirits;" and again, that "in assuming the 'Human Divine,' as it then was, He took on the states of those societies and the diseases incident to them from the arrest of judgment and the iniquities of the unjudged spirits, but not as being organically and hereditarily his own, but as a sickness derived and adjoined to organic forms from the 'Human Divine,'" etc. And "thus the iniquities of us all" were laid on Him, and He "'bore' them, not as His own but as ours."
     Now, what does all this mean but that this "external mind" of the human was purely Divine from its very assumption? For if those "states" (with their diseases, etc.) did not organically belong to the human as its own, then they did not enter into and compose this "external mind." And if these human states, with their substances and forms, did not organize and compose that degree of the assumed human, then what could have organized and composed it but Divine states and substances? And if this was the case with the "external mind," which was assumed from the world of spirits, then such was the case also with the "internal mind" assumed from the heavens.

Our friend, therefore, does really teach that all the internal degrees of the assumed human were purely Divine from the moment of assumption.

     THE HEREDITY PROM THE MOTHER.

     (2) Having thus denied the existence of any evil inclinations in the interior degrees of the assumed human, it is small wonder that Mr. Mercer similarly denies them as existing in the ultimate degree which was assumed from the mother. In effect, he teaches that there was no hereditary evil whatever in the maternal human.
     For though he states that "the human, born as another man, had infirmities as another man"-that the LORD assumed from the virgin "a limbus and natural body charged with her heredity,"-and that "in the LORD there was no hereditary evil from the father, but only from the mother"-yet these expressions are obscured, contradicted, and made to mean nothing whatever by other very positive statements, such as the following:

     "Instead of feeling in Himself the inclination of the thing, He perceived the inclination in spirits and men."
     "He felt them in His human as ours, not as His."
     "In His combats there was no faintest entertainment of the lust as His own."
     "The hells could flow in and incite; and he could look out and feel the evil . . . in men and in the world of spirits, the whole bent and drift of human heredity, not as himself sharing it, except as bearing it from the love of delivering the subjects of it."
     "He conquered the bells and glorified the human . . . by temptation-combats in which He allowed Himself no participation in our inclinations and lustful yearnings, except from love for us."

     From the "excepts" in the last two clauses, it seems that our friend would admit the existence of evil inclinations in the human, provided the "love" be acknowledged as the motive for their assumption. Nobody has ever denied that motive, and the "excepts" are therefore without any force in the question at issue. But taking our friend's teachings as a whole, and considering the chief purpose of his communication, it will be seen that his admissions here are only apparent. For if the LORD did not feel the evil inclinations in His Human, and did not perceive them as organically and hereditarily belonging to the human as its own, then, of course, there could have been no such inclinations in the human. We cannot think that the LORD would not have discovered them there if they had been there. Our friend therefore really holds that the human of the LORD did not share in the bent and drift of human heredity, in any sense whatever, and that He did not allow the human any participation whatever in our inclinations and lustful yearnings. This being made definite, it follows that the LORD derived no heredity whatever from Mary, since heredity is nothing but the sum-substance of all the "inclinations" that have been transmitted from generation to generation. And if the heredity of the human was not a human heredity, then it must have been Divine from birth.
     Were we to adduce all that is said in the Writings to the contrary of our friend's teachings respecting the nature of the maternal human, we should have to publish a whole volume! But let the following suffice:

     That the LORD also carried the iniquities and evils of the human race, this is, indeed, a common formula of the preachers; but to derive iniquities and evils into one's self, except by an hereditary nay, that can never be done (A. C. 1573).
     And the Cannanite was then in the land; signifies hereditary evil from the mother in His external man; for He was born as another man and derived evils with Himself from the mother, against which He fought and which He overcame (A. C. 1444).
     That the pleasures (voluptates), which are of the voluntary things, and which constitute the sensual or outmost man, also left Him, is represented by Lot, in that He separated himself from Abraham (A. C. 1542). [These "voluptates" are explained in the same number as being the "pleasures of the lusts which one favors."]
     One may indeed wonder that it is said that there was with the LORD hereditary evil from the mother, but it cannot be doubted but that this is so. For never can any man be born, of any man, without deriving evil thence (A. C. 1573).
     The Interior Man perceived what was being done in the External Man as if some one was telling it; the LORD, who had a perception of all the things which were taking place, clearly knew the nature and origin of all that existed with Him; as when anything of evil occupied the affections of the external man, or anything of falsity his cognitions (A. C. 1702).
     In the LORD the good which He had from the Father, was Divine; but that which He had from the mother [i. e. "hereditary domestic good"] was contaminated with hereditary evil. This natural good, derived from the mother, because it was contaminated with hereditary evil, was evil in itself, yet serviceable for the reformation of the natural; but when it had answered this end, it was rejected (A. C. 3618).
     In the human affection, which is from the mother, there is an heredity in which is evil, but In the Divine affection there is nothing but good; for in the human affection there is self-glory, and the glory of the world as an end, for the sake of self (A. C. 4693).
     The voluntary in the LORD was Divine from conception, and was the Divine Good itself; but the voluntary by birth from the mother (=Pharaoh's baker), was evil, and therefore to be rejected, and a new one to be procured in its place from the Divine voluntary by the intellectual, or from the Divine Good by the Divine Truth, thus from His own proper power (A. C. 5157).

     WAS THE HUMAN DIVINE AT BIRTH?

     (3) That our friend has neglected the Doctrine of the New Church on the subject of the maternal human, appears still more clearly from the following remarkable statement in his communication:

     "With no hereditary evil from a human father, but with the ruling love of the Divine Father reigning in every movement of will and understanding and every animation of brain, heart, and lungs, the love of saving the human race is organically enthroned in every degree, every movement, and every state of the human of the LORD. It is not confounded with the Divine itself, but its paternal heredity in an organic hunger for that "meat" which is to do the will of Him that sent me." [The italics are ours.]

     Dr. Burnham, in his work on Discrete Degrees, correctly points out that the infant Jesus differed from other infants in this-that the human from conception and birth was qualified and prepared for its future combats and victories by the indwelling Divine, but that there were in the babe "only the merest rudiments of the paternal or Divine Human." These mere rudiments, in the eyes of our friend, assume the proportions of the whole structure or organism of the Divine Human itself, so that he asserts that the ruling love of the Divine Father (which is absolutely identical with the Divine itself) reigned and was organically enthroned in every movement, animation, degree, and state of every faculty and organ-physical as well as mental-of the new-born babe in Bethlehem.
     But to exist in mere "rudiments" is a very different thing from "reigning" or being "organically enthroned," as a victorious king over a country already subdued. Think of it! If the Divine thus reigned in every movement of the will and understanding of the infant Jesus, then the merely human no longer had any mental movement of its own, but the whole mind was already Divine. And if the Divine was organically enthroned in every animation of brain, heart, and lungs, then the physical and material body itself was similarly Divine and glorified at birth, the body from the mother no longer having any animation of its own.

The whole of the assumed human-as to external as well as internal degrees and states, and as to every degree and state- must, therefore, have been born Divine. This is to claim that "God was born," as was claimed by Eutyches and Dioscorus, the original "arch-monophysites."
     Mr. Mercer does indeed protest that he believes in "two natures," and that he is not a monophysite; but what do his protestations avail against the pitiless logic of his own reasoning? The sooner, therefore, he recognizes this logic, the better. In the meantime, let his teachings be compared with the following from the Heavenly Doctrines:

     It is known that the LORD was born as another man, and that when an infant He learned as another infant, and that He next grew in science and then in intelligence and wisdom; hence it is manifest that His Human was not Divine from birth, but that He made it Divine from His own proper power (A. C. 6716).
     The Natural Good, which Esau first represents, is the Natural of the LORD'S infancy, which was Divine from the Father but human from the mother; and so far as it was from the mother, it was imbued with hereditary evil; and because it was such, it could not at once be in such an order that it could receive the Divine, which was inmost, but it had first to be reduced into order by the LORD (A. C. 3699).
     In a word, in His first combats, the goods and truths from which the LORD fought, were imbued with hereditary things from the mother; and in so far as they were imbued with hereditary things from the mother, in so far they were not Divine, but by degrees, as He conquered evil and falsity, they were purified and made Divine (A. C. 1661).

     Passages such as these could be adduced ad libitum.

     FREEDOM IN TEMPTATIONS.

      (4) The Divine being thus dominant in the human at the hour of its birth-according to Mr. Mercer's idea-it follows logically that the human essence, during the subsequent life of our LORD on earth, had no desires or will of its own, no "proper power," no freedom to act "as of itself;" but that the victories over hell were gained immediately by and from the Divine itself. This, also, is in line with our friend's use of the term "Divine temptations," and his teachings that the LORD "overcame as God, feeling the whole burden of the trusting people He would deliver," and that " from that Divine love of saving men, which was His very life, He fought in His Humanity, not His own, but our battles."
     But this notion is founded upon a total misconception of the whole Doctrine of the Glorification of the LORD and the regeneration of man, as may be seen from the following teachings of the Heavenly Doctrines:

     In respect to the LORD, He also left the natural in freedom when He made the rational Divine as to truth-that is, when He adjoined Divine Truth to Divine Good of the rational; for He was willing to make His human Divine by the common nay; and the common way is such as has place with man while he is being reformed and regenerated (A. C. 3043).

     And "in the common way," man does not conquer immediately from the Divine, but as of himself, in freedom according to reason, though after the temptation he freely acknowledges that it was the LORD who won the victory for him, yet still through him.

     The LORD when in a state of Exinanition, or of humiliation, prayed to the Father as though absent or remote (Canons, p.26).

     The Divine essence being thus remote and as it were absent, the human essence was consequently left in freedom to act and choose "as of itself," during the temptations.
     The LORD is as not born Justice as to His Human essence, but was made Justice by temptation-combats and victories, and this by His own proper power. As often as he fought and conquered, it was imputed to Him for Justice-that is, what H ethos acquired was added to the Justice which He was being made, as a continual increase until He became pure Justice (A. C. 1813; compare 4736).
     When man is in such a state as to suppose that good and truth are from himself, and the power of resisting is his own, then the goods and truths by which he fights are not really good and truth, although they appear so; for the proprium is in them, and he takes merit to himself in the victory, and boasts as if he had conquered evil and falsity, when yet it is the LORD alone who fights and conquers. As the LORD in His earliest childhood was introduced into the most grievous combats against evils and falses, He could not otherwise than entertain the same supposition (nec aliter tunc potuit autumore); and this as well because it was according to Divine order that His Human Essence should be introduced by continual combats and victories to His Divine Essence and be united to it, as because the goods and truths by which He fought belonged to the external man, and because those goods and truths thus were not altogether Divine; wherefore they are called appearances of good and truth. His Divine Essence thus introduced the Human Essence, that it might conquer by its own proper power (A. C. 1661).
     By virtue of good, which belongs to JEHOVAH, He united the Divine Essence to the Human; and by virtue of truth He united the Human Essence to the Divine: thus the whole work, both generally and particularly, was from Himself; nay, His
Human Essence was left to itself, in order that He might fight from Himself against all the hells, and might overcome them (A. C. 2025).

     What, then, becomes of the assertion that "He overcame as God," and that He "fought from the Divine love"? What great thing would it be for the Omnipotent and Infinite to have conquered His finite foes? Even an angel can put a thousand demons to flight by his mere presence! How then could hell have endured the immediate presence and opposition of the Divine? That the love from which the LORD fought was the love of saving the human race, is not questioned, but the difficulty, the inconceivable hardship, arose from the fact that this love was not yet the Divine love of salvation, but was still contaminated by the presence of selfish and worldly affections,-"For Jesus was not yet glorified."

     CAN OMNISCIENCE BE PERFECTED?

     (5) If, as Mr. Mercer teaches, it was God Himself who conquered in the "Divine temptations," or if, as Mr. Gladish says, "He fought from pure, unsullied Divine love of men," then it would follow, logically, that it was the Divine Essence, and not the Human Essence, which was continually acquiring more and more experience, knowledge, and wisdom in the combats against evil. That this is not merely our own inference, but Mr. Mercer's actual teachings, is manifest from the following:

     "Because the human was inmostly in every organ "His own Divine," its reception of the assault, unlike our experience in temptation, was a Divine experience of the whole situation, necessary to be met by the Divine for our deliverance."

     A "Divine Experience!" What is this but a new knowledge added to the Divine Omniscience? As if the Divine had not from- all eternity possessed an infinitely perfect knowledge "of the whole situation!" We had not expected to hear such an expression from the lips of a Newchurchman.
     And yet this is not the only statement of this kind in Mr. Mercer's communication. He says for instance that "to know that He has seen and carried the secret springs of our weakness and sins . . . can only give me trust and confidence," etc. "Has seen?" Did He not always see? God sees. The past cannot be predicated of Him. Or is it not of "Him who overcame as God" and of the "pure Divine love," that our friend is here speaking?

     Again he says that this Divine love "was assaulted because the temptation opened in Him a perception of the frailty of the human race." A new perception was "opened" in the Omniscient who thus for the first time gained a real knowledge of our conditions!

     WERE THE LORD'S TEMPTATIONS WHOLLY DIFFERENT FROM MAN'S.

     (6) Our friend's wonderful ability to contradict himself is again illustrated in the statement that "Mr. Gladish was only arguing from the nature of [man's] spiritual temptations, as an analogy, that the LORD'S temptation-combats were wholly different from man
     Through all this obscurity, however, one thing is clear, that Mr. Mercer's own conclusion is that the LORD'S temptations were wholly different from man's. He tells us that he has been "teaching this doctrine for years," which is much to be regretted, and he clinches his argument by concluding that the LORD'S temptations, even in sensual things, were not even spiritual, but Divine temptations."
     Whoever in the New Church heard of any "Divine Temptations," before Mr. Mercer unearthed this distinctly Patri-passian term? What can it mean but that it was the Divine Itself that was assaulted and tempted, and that it was the Divine itself that immediately conquered from and by itself? This term alone shows the kernel of the whole new theology of our friend; but that this is not the theology of the New Church, may be evidenced from the following plain teachings of the Heavenly Doctrines:

     That neither the essential Divine, nor the Divine human could be tempted, may appear to every one from this single consideration that not even the angels can approach near the Divine, much less spirits who occasion temptations, and least of all the hells (A. C. 2795).
     It is not possible for any angel to be tempted by the devil, because, he being in the LORD, the evil spirits cannot approach him even distantly, and, were they to do so they would instantly be seized with horror and fright; much less could hell have approached the LORD, if he had been born Divine-that is, without an adherance of evil from the mother (A. C. 1573).
     The LORD, when he was in Divine Truth separately, was in a state of exinanition, since that could be attacked by the hells, or by the devils there, and be reproached by men; wherefore the LORD, when he was in that separately, could be tempted and suffer (Canons II, Cap. vi, 4). [By "Divine Truth separately" is meant "Truth Divine in the LORD'S Human Divine," which we are told, "is not essential Divine Truth, for this is above all temptations; but it is truth rational, such as the angels are in, consisting in appearances of truth, and this is what is called the Son of Man, but before the glorification" (A. C. 2814).]

     So far, therefore, from the Divine Love having been tempted or even "assaulted," it was not even the Divine Truth! Nothing that was in any sense properly Divine could possibly have been an object of infernal assault. As well might we speak of snakes and frogs assaulting the Sun of Heaven!
     Since, therefore, the LORD'S temptations were not "Divine temptations," what ground has Mr. Mercer for his assertion that they "were wholly different from man's." On the contrary, we are taught in the Writings that-

     The temptation of the LORD is the exemplar of the temptation of the faithful, wherefore the LORD says that "whosoever would follow Him must take up His cross;" for the Glorification of the LORD is the exemplar of the regeneration of man, and regeneration takes place especially by means of temptations (A. C. 7186).
     This teaching is repeated over and over again throughout the Arcana Coelestia, but we have space only for the following quotations:

     As the LORD glorified His human, so also He regenerates man (A. C. 10,047).
     The regeneration of man is the representative image of the LORD'S glorification (A. C. 6827).
     The regeneration of man is an image of the glorification of the LORD, or what is the same, in the process of the regeneration of man, as in an image, may be seen, although remotely, the process of the LORD'S glorification (A. C. 3138).

     That the LORD'S temptations differed from ours, as to intensity, is self-evident, and has never been denied; but if they had been wholly different then could no mortal have formed any idea whatever about them.
     But our friend means probably that the LORD'S temptations were wholly different from man's only in this respect, that they were never induced by any inclination to evil as inherent in the human; he would assert with Mr. Gladish, that "the LORD was not born with a love of evil," and that "His temptations were never inclinations to favor Himself at the expense of those He came to save. Such inclinations would be impossible to Him, because directly contrary to His ruling love." (See New Church Review for October, 1898.)
     And all this in the face of such fundamental teachings of the Heavenly Doctrines as the following:

     That the LORD derived hereditary evil from the mother, appears evidently from this that He endured temptations; for no one con ever be tempted who has no evil; it is evil with man which tempts and by which he is tempted (A. C. 1673).
     No one can be subject to temptations unless evil adheres to him; where there is no evil, there cannot he the least of temptation for it is evil that the infernal spirits excite (A. C. 1444).
     When man is tempted as to the things of his will, then the evil genii inflame him with such of their own desires and filthy lusts as he is tainted with, and thus carry on the combat by man's very cupidity itself (A. C. 761).
     No one is tempted except by that to which he inclines (nemo enim tentatur nisi per id ad quod inclinat) (A. C. 2818).

     Does Mr. Mercer not see that this is the teaching of the Letter of the Word itself? When in that terrible night in Gethsemane the LORD prayed, "Father, if possible, let this cup pass from me," what did this involve but the disinclination of the Human to give up its own life,-give up the last remnant of the native self-love? And what was this disinclination but an inclination to disobey the Divine Will? Did not the Human, which was becoming Divine, conquer in freedom and as by itself when He immediately added, "Nevertheless, not as I will, but as Thou wilt"? And this temptation was repeated twice in the same night, each with less resistance on the part of the Human, before the victory was won.
     And in the final temptation, on the cross-where was the reigning and organically enthroned "Divine Love," when in utter despair the LORD exclaimed, "My God, My God, why hast Thou forsaken me"? Was it not the Human Essence-acting in freedom, as of itself, as the medium of the Divine Essence-that won the last victory when He cried, "Father, into thy hands I commend my spirit"?

     IS THE HUMAN TO BE WORSHIPED, OR THE DIVINE HUMAN?

     Is it by exalting the merely human, such as it was at birth or during the temptations, that we do honor to the Divine Human? Is it by making the LORD'S temptations wholly different from ours that we shall gain greater light upon our own temptations? Is it by making God incomprehensible, and thus invisible, that we shall make our conjunction with Him more possible?

     The babe, slumbering innocently in its mother's arms, is, indeed, an object of adoration to the Roman Catholic Church, but can it be the same to the men of the New Church? It was the picture of innocence, but was it innocence? Far from it! In the body and external mind of that babe there slumbered concentrated inclinations to all the evil of the whole human race. His human, inheritance was, like our own, "a hell in the least form" (A. C. 9336), with this difference, that His Human was the focus and gate of all the hells. And all these hellish inclinations afterwards awoke, like so many ravenous, beasts, in the tempted child in Nazareth. But does all this detract from the honor and glory of the conquering! LORD? Not one iota; but it is this fact which constitutes His Glory. The greater the difficulty the more glorious the victory! The heavier the cross the more glorious the Crown!
     Supreme self-denial,-this is the secret of the LORD'S victories in the Human; but how could there have been any self-denial, if He had not had any self-love?
     It is in the Old Church that people make hereditary evil equally culpable and damnable with actual sin. It is in the Old Church that people are ashamed to admit to themselves and to others that they have any evil inclinations, thinking that such admission will destroy their good name and self-respect. It is in the Old Church that people are shocked to hear that the human nature of the LORD thirsted for that which was contrary to the Divine Nature. It is on this account that they have made the human nature eternally coexisting with the Divine Nature by "hypostatic union "in the person of Christ. It is thus they have made Mary the "mother of God," and have declared Mary herself "immaculate" from conception, lest it should be thought that she might have transmitted hereditary evil to her first-born son. But we never expected to find the same sentimentality, and the roots of the same destructive falsities, among the learned Doctors of the New Church!
     The Divine, which dwelt inmostly in the babe, did not yet belong to that babe as its own Divine. It was not a "Divine babe" or "infant-God." God has no age. God cannot be born. Mary was not the mother of God in any sense whatever. Such a doctrine is a Babylonish abomination, clothed though it be in the seductive garb of sentimental adoration. It is Herod pretending to worship the new-born Jesus. Within lurks the desire to destroy not only our understanding of the LORD'S human nature, but also our faith in the Divine Human Itself. Our friend does not realize what is involved in his teachings, nor the deadly character of this assault upon the fundamental doctrine of the New Jerusalem.
     C. Th. ODHNER.

     [A sermon further setting forth Mr. Gladish's views on this subject has been received from that gentleman, and will appear in our next number.-EDITOR.]
Notes and Reviews 1899

Notes and Reviews 1899

     We have received numbers 28 and 29 of the Biblioleca della Nuova Epoca-La Spiegazione del Mistero and La Salvazione secondo le Dottrine Della Chiesa Odierna e Della Nuova Chiesa: Florence. The paper and press-work of these little pamphlets leaves little to be desired. Concerning the contents we are forced to keep silence, but in lack of better knowledge are disposed to give the writer of them every "benefit of the doubt." We certainly have found nothing to criticise!

     WE are at a similar disadvantage in regard to the copies of a new four-page monthly journal, A Nova Jerusalem, published in Portuguese, at Rio Janeiro, Brazil. From L'Eglise de l'Ave'air, the French New Church journal, it would appear that there is a New Church society organized in Rio Janeiro, by Mr. L. C. Lafayette (the editor of the new journal), which holds services for worship regularly. It also publishes Nova Jerusalem, which began with the issue of October last, and which we believe is for gratuitous distribution.

     "THE discovery of the gas etherion is one of the most important of the past year, and marks a decided advance in the knowledge of gases. Charles F. Brush, of Cleveland, is the discoverer. Etherion approaches to the nature of ether in its qualities, hence its name. It is a thousand times as light as hydrogen, and its conductivity in a pure state is a thousand times as great as that of hydrogen. The extreme lightness of this gas is a strong confirmation of the theory of Swedenborg that there are degrees of ascent in which we arrive at more minute forms from which lower forms are compounded."-The New Philosophy.

     NUMBER seven of the Annals of the New Church (January) covers an apathetic period in the New Church, from 1799 to 1810. The illustrations include a frontispiece showing the first New Church temple in America, erected in Baltimore in 1799; and portraits of C. B. Wadatrom. Francis Leiceater, Adam Hurdus, and Richard Jones. The first-mentioned gentleman is referred to as the "original anti-slavery agitator." While this is probably correct in the ordinary sense of the term "agitator," it is not out of place to note that he is considerably antedated the Spanish priest Bartolome de Las Casas, who, in the sixteenth century, labored in behalf of the Indians enslaved by the Spanish colonists, and who fought a long and good battle against the evil of slavery.

     THE statistics of the Churches which The Independent publishes annually, this year reports the Church of the New Jerusalem to have fallen off by twenty-two ministers, fifty churches, and 972 members. Rev. T. F. Wright explains in the Messenger of January 25th that the error arose from taking the Journal of Convention as the basis of statistics, which is not a complete one; and he specifies some omissions in the count. He also goes out of his way to give an impression that the "General Church of the New Jerusalem" has materially shrunken in membership from its antecedents, which is not correct; and to rebuke that body for remaining outside of Convention. Either Mr. Wright is not aware that Convention has expressed itself as heartily acquiescing in the distinctness of the two organizations as being for the heat interests of both, or else on this point he is not in accord with the body to which he belongs.

     THE January number of The New Philosophy contains an editorial on "Degrees of Philosophy," which emphasizes the truth- essential to the evolution of the New Philosophy-that Swedenborg's system can be adequately grasped and made to yield up its vital secrets only when it is seen that the Philosophy makes one with a Divine system of truth which must be consulted as such if there is to be enlightenment. This we are entitled to claim, since the essential philosophy of Swedenborg is found in the works which the New Church accepts as Divine.
     "Principia Studies," No. 2, or "Solar Vortices," by Miss Lillian Beekman, is at once a profound study and a stirring picture of the processes of ultimate planetary creation and is calculated to inspire the thoughtful reader who, from some previous knowledge, is able to grasp an idea of the subject, with a desire to enter into it more deeply.

     IT would seem that in consequence of the Rev. Albert Bjorck's pronouncements on the subject of the non-eternity of the hells, and upon Swedenborg's "errors of view" thereon, the Executive Committee of Convention have withdrawn their support of that gentleman in connection with missionary work under the auspices of Convention. Mr. Bjorck protests against this action as being virtually the judgment of a "Court of Heresy,"-the title of a communication of his to The New Christianity (January). The New Christianity takes up the theme, and makes the welkin ring with the cry of "Disorder and Death in a Doctrinal Test of Fellowship." But both the editorial and the letter seem to evince more feeling than judgment; for we think that no one would, in his calmer and more unbiased moods, deny to the Convention or its official agent the right, exercised by every individual or business management in civilized lands, to judge, or to reconsider a former judgment, of the qualifications of an employee for the work desired of him.

     IN The New Christianity for December, the Hon. Hugh H. Lusk is quoted as authority for a remarkable state of things in that far-off land, New Zealand. A graduated tax on land makes it impracticable for any one to be a large landed proprietor, and the tax is the chief source of income to the government; roads are of government making, and railroads also are thus owned and operated without profit, so that shippers and travelers pay less than in America. There is a Court of Compulsory Arbitration to settle wage disputes, and there has been only one labor strike, and that a small one; "There are no tramps, no army of unemployed to live by charity, no marked class distinctions or hatreds, and no unsolved liquor problems,"-for local option prevails, and drunkenness is controlled by scrutiny of the inns and penalties to the proprietors. Compulsory education prevails; woman suffrage is complete and effective, the female vote nearly equaling the male, while politics are much discussed in the family. While the people as a whole are more equally prosperous than else- where, it is almost an impossibility to become a millionaire.
     These conditions, though apparently conducing to some externally ideal results, do not accord in all respects with true ideals. Recent reports of turbulent scenes in the New Zealand legislature show that the "natural man" has not been radically modified. New Zealand's career certainly deserves watching.

     IT may not be known to Newchurchmen generally that the late A. Oakey Hall, former Mayor of New York city, lawyer, politician, and writer, and friend of many of New York's most distinguished sons, was a reader and believer in Swedenborg's teachings. A friend has kindly sent us a copy of The World, to which journal Mr. Hall left his autobiography. The following extract from the issue of October 8th, the day following Mr. Hall's death, aptly illustrates the eccentricity for which he says the Oakey family have been noted:
     "In moral and religious beliefs I am a Swedenborgian, and in that belief much of my life has been soothed. I cannot conceive how any lawyer who diligently tests the later life, the trances and the writings of that marvelous Seer by logic connected with the testimony of his contemporaries, and of many who did not even believe in his claims-and they were modestly expressed and without act of proselytism-can doubt that he, like St. John at Palmas [Patmos], was allowed to visit and obtain revelations from the other world.
     "I have long believed in those revelations. They rob death of any sting, and grave of any victory. They are summed up in Longfellow's lines about transition. Death, in the words of St. Paul, simply changes us 'in the twinkling of an eye.' Stage direction would say: "Exit from mortality. Enter immortality. Exit the physical 'Myself.' Enter et remanet the spiritual 'Me.'" What-and no more and no less-'Me' was in mortality it exists in immortality.
     "I do not expect to be, after death, an inmate of Heaven. I was not pious in life; and church and its associations, although not unpleasant, and charming in sentiment and effects, were not attractive to my mortal life. Thus Heaven would not be attractive under the Swedenborg revelations.
     "But there are consociations in the next world those proclaim. And among the majority I should somewhere find congenial consociation and work. The curtain of mystery, of course, falls on Our exits to the other world, and only (what without irreverent intention I denominate) the stage managers behind the curtain know what are there, the scenes and the drama, while the mortal audience on this side of the curtain cannot know those scenes or those occurrences."

     IN the New-Church Magazine for October, in "Quicksands of Modern Thought," Mr. H. W. Robilliard, after descanting upon the bewildering divergences of opinion among the leaders of the Churches, cites an utterance of Dr. Berry, Chairman of the Congregational Union in England, made during a recent visit to the United States, which speaks volumes on the progressive vastation of the Churches. That gentleman, dwelling on H.W. Beecher's influence on the thought and preaching of England, said:
     "Perhaps Beecher's greatest work was that he helped to bring back Christendom to the realization and enjoyment of the living Christ . . . When Luther rose to smite the shackles of the Catholic Church from the neck of Christendom, alas! men put the Bible where the Pope had been, causing men to think that in this book and nowhere else could they find Christ or learn anything about him. So the Church struggled on under these false conceptions, until men's souls cried out for the living God, and foremost among those to interpret this cry of the heart and to guide men to the living Saviour was Henry Ward Beecher, who himself had found the, way, and whose whole life and preaching exhibited the reality, the sacredness of communion with Christ. Out of this great truth came another truth-that the sources of theology are not to be found in books, not even in sacred books, but in Christian experience. This method of Beecher's supplied the element of certainty in religion," etc.
     It is not that this is an unusually bald exhibition of irreligious religion, but that it differs from hundreds of utterances at this day only in degree, as a critical reader and discerner of the times will readily discover. The general trend of all "improvement" in theology is unitarian-irreligious, in that it removes God from sight; "climbs up some other way" than by revealed truth, and deifies human character.

     ANOTHER article in the same number of the Magazine is Mr. J. H. Wilson's "Was Swedenborg a Mystic?" in which he does the Church a service by exposing that colossal humbug, Emerson's eulogy of Swedenborg. Mr. Wilson does not in detail examine all the inconsistencies of Emerson's alternately luminous and cloudy deliverances in his famous essay, "Swedenborg, the Mystic," but goes straight to the root of that writer's disqualification for his subject, showing that he could not possibly understand Swedenborg, and for the vital reason that he totally lacked any comprehension whatever of the LORD'S Divinity. That this lack is not from any defect in Swedenborg need hardly be said. Says Emerson: "Swedenborg failed by attaching himself to the Christian symbol instead of to the moral sentiment, which carries innumerable christianities, humanities, divinities in its bosom" (!)
     To this Mr. Wilson might well have contented himself by answering-as he does answer-with quoting from Swedenborg: "The Divine Itself-Jehovah-cannot appear to any man, or even to any angel, except through the Divine Humanity; nor the Divine Humanity except by Divine Truth which proceeds from Him," to which he might have added Swedenborg's estimate of non-religious "moral sentiment;" but he prefers to further follow up the "Apostle of Pantheism" with a felicitous bit of criticism which not only removes from Swedenborg whatever of opprobrium may possibly attach to the term "Mystic," but places it where it belongs, on Emerson's shoulders. To this end he cites the statement of Professor Andrew Seth, in the Encyclopedia Britannica that mysticism "maintains the possibility of direct communication with the Divine without any external media, as historical revelations," etc. To fasten this upon Emerson all that was needed was to quote his own advice given to the Senior Class of the Divinity School, Cambridge-"Let me admonish you, first of all, to refuse the good models, even those which are sacred in the imaginations of men implying that of the LORD, also] and dare to love God without mediator or veil." How well qualified to judge of a system which claims the lofty title of "the true Christian religion is one who rejects the Divine mediation of our LORD Himself? How much is either his criticism or his praise worth?
     But, further, Mr. Wilson refers to the philogical authority of Dr. Max Muller to overthrow Emerson's etymology of the word Mystic (namely, from meusis, "closing of the eyes," as in trance), and derives it instead from mustes, "one who is initiated;" and then, having thins rescued the word from the vulgar sense in which it is used to-day, our writer vindicates Swedenborg's title to it in its nobler and more legitimate meaning.
     In the November number of the Magazine Mr. Wilson summarizes Part I of his paper, quotes Professor Andrew to the effect that-"However absolute a philosopher's idealism maybe, he is erroneously called a mystic if he moves toward his conclusions by the patient labor of reason," and then cites considerable modern testimony as to the rationality of Swedenborg's teachings.
PSALMODY FOR THE NEW CHURCH 1899

PSALMODY FOR THE NEW CHURCH F. S 1899

Selected.

Not since the work done by George James Webb in composing the chants and anthems that have constituted so important and distinctive a feature of the New-Church liturgy in America has any effort been made to furnish original music for use in the worship of the New Church that can approach in dignity, in seriousness of intention, and general ability in execution this thoroughly excellent book of Psalmody.

The author, Mr. C. J. Whittington of London, England, whose name does not appear on the title page, is not first known to Americans through this work. For some twenty years or more his beautiful anthems: "Lord, how are they increased;" "And the City had no need of the Sun," and others, have been sung by the choirs in Urbana and Washington.
     Their reverential spirit, refinement of musical expression and adherence to the best traditional forms of English Church music indicated an ability well qualified to undertake a work of this character
     The form of the work is unique. In its text it is a psalter, but instead of being set, as have all the Church psalters hitherto, to a succession of chants, the music here constitutes a succession of anthems, or, rather of longer or shorter cantatas, in which all the resources of varied musical form and instrumental accompaniment is availed of. The accompaniments can indeed all be played upon the piano, more adequately rendered on the organ, but only will true justice be done to their, in places, splendid brilliancy and power with full orchestra, including trumpets, cymbals and drums. By this we do not mean to indicate that the music is too difficult or otherwise impracticable for ordinary use in church choirs, or even to a large extent in congregations of some degree of musical culture; it is said rather to show how completely dramatic and rich the composer's handling of his sublime themes has been.
     That the work is one of consecrated effort and inspired with the deepest appreciation of its sacred purpose is everywhere manifest. On the part of both the translator of the text and composer of the music, constant regard has been had to the internal sense and to the summaries of the same as given by Swedenborg in the Prophets and Psalms. These take the place of the summaries or headings of the Psalms given by the translators in the old accepted versions; but here they are inserted in the midst of the Psalm as well as at the beginning, and so afford a kind of title to the succeeding musical motifs, or movements. In places a single motif is carried over into a following Psalm when the continuity of sense requires, as in the forty-second and forty-third Psalms.
     The translation is quite new in places and will strike the reader as strange, and at first as jarring to the ear, if not to the familiar meaning. The inverted construction of the Hebrew is largely retained, but as this is customary in English poetic writing, and often adapts itself harmoniously to the musical phrasing it cannot be regarded as an objection in a version for musical use. Unfamiliar words and expressions, however admissible such may be when greater fidelity to the original requires, seem, however, here and there to have been unnecessarily introduced, as for instance in Psalm xlii, where, "For I went with the multitude" is rendered, "I will pass over in the procession." The word "sak" rendered by Schmidius "in numero" bearing the meaning, in the original, of crowd or throng, and not of "procession;" so also the rendering of the Latin "confitor" by confess," and so the change of our "thanksgiving" and "praise" into "confession" is of very doubtful validity as an actual conveyance into English of the Hebrew meaning. In general, however, the strangeness of both words and construction is less conspicuous and jarring in the musical setting than it would be in a version for reading.
     As examples of the manner in which the composer has endeavored to clothe the very sentiment and atmosphere of the Psalm with its appropriate musical form let us look briefly at the following Psalms selected for their distinctly picturesque and dramatic treatment. Psalm xxiii is set to a very simple melody in triple time, of a thoroughly pastoral and Oriental type repeated over and over again without regard to the conventional requirements of the musical phrase; it is extremely sweet, plaintive, and beautiful, such as might he played on the reeds of a lonely shepherd on the hills of Judea. It can easily be learned and sung by children and could be effectively rendered in church by a solo voice as well as by a full chorus. In this air and its treatment there is something suggestive of Gounod in the beautiful "Et abaterget Dens" of the "Mors et Vita," and throughout Mr. Whittington's work there are frequent reminders of this great and unquestionably most religious composer of modern times.
     In Psalms xli we have an example of varied expression for the different emotions of the text reaching to a very wide and powerful range. After an instrumental prelude or solemn overture the first subject is introduced-that of comfort and trust in temptations and afflictions, by the men singing a quiet phrase in thirds, "Happy is he that considereth the poor." It is tranquillo throughout, even to being a little monotono, is, but still very impressive from its intense sincerity. Then follows the approach of evil spirits and the awakening of anxious fears in the soul. The women take up the theme with the simple inquiry reflected from the men's song of trust: "I said, O Lord, be merciful unto me," whereupon all the voices follow in the cry, "Heal my soul; for I have sinned against thee!" Then come the terrific accusations of evil spirits in loud cries in unison, culminating in shouts in a high broken chord-" Together against me whisper all my haters!"
     A more rapid and violent movement accompanies the curse of Belial, following which the song now changes suddenly to a soft, low passage of great beauty and pathos, taken by the men's voices again in thirds-"Yea, the man of my peace in whom I trusted," and this leads back again into tranquillo movement as before, "And thou, O Lord, be merciful unto me." The Psalm concludes with a beautiful triumphant utterance of thanksgiving," Blessed be the Lord God of Israel."
     Lastly, in the twenty-fourth Psalm, the solemn dedication chant, which is so familiar and dear to our congregations in the beautiful setting in the Book of Worship, we find again in Mr. Whittington's music, a composition of great beauty and dramatic power-dramatic in conveying not the feeling alone of the text, but depicting the very action itself of the grand triumphal march here described.
     One brilliant motif rings through the whole, a free swinging movement in triple time in which is suggested the marching throng with bright flowing robes and banners and trumpets, lifted high in the air. It is distinctly Oriental in treatment, that is, Oriental in the way that Beethoven and Mozart and Mendelssohn have depicted the Oriental character in tones. The whole scene moves onward with a majestic solemnity; even during the interlude of interior inquiry sung pianissimo in a simple chant-like tone by the voices in unison, "The clean of hands and the pure in heart," there runs on all the time in the subdued accompaniment, as if heard from afar, the joyous, beautiful march of the Conqueror, until at length all the voices burst in in the joyful acclaim, "Lift up your heads, O ye gates! and be ye lifted up O doors of the world, that the King of Glory may come in! . . . The Lord of Hosts-He is the King of Glory!" Again we are forcibly reminded of Gounod in this truly noble piece of dramatic composition, not with the feeling of mere imitation, but from a sense of the deep, strong religious emotion which is here seeking expression by means of the highest resources of modern musical art.
     It is in this Psalm that we might well desire to see employed all the resources of the great modern orchestra, including especially wind instruments in brass and wood; and even the clashing of cymbals would not be out of place. And yet, there is nothing to prevent this Psalm being suing throughout by a choir of moderate ability to the accompaniment of a good organ. The organist, however, should know his art.
     Space will hardly admit of our noticing in detail the collection of passages of the Word, other than the Psalms, set to music and occupying some forty-five out of a total of the three hundred and eighty-seven octavo pages the work contains. They embrace anthems from the Apocalypse, the Sanctus, the Trisagion and other responsive utterances such as are furnished in large variety in part x of the Magnificat, but here accompanied, some of them with the original Hebrew or Greek text.
     We regret to see the great Canticles, those "Psalms of the New Testament," the Magnificat and Benedictus, the Songs of Mary and Zacharias respectively, omitted in this collection of additional Selections from the Word. We are sure the composer would find in theses delightful and inspiring field for his rare gifts in musical interpretation, and we trust that in a future edition we may have these added to the treasury of sacred music which in the "Psalmody for the New Church" has laid the whole Church under large and grateful obligation.
     The publishers are to be congratulated on the elegant and substantial form in which the book is made, rendering it in its plain but tasteful binding a pleasing addition to any one's private musical library.
     As a practical help toward its introduction into the use of our churches the publishers offer to furnish the work in small parts for experimental use at very moderate prices. Choirs and congregations can thus test its quality and suitableness, and if liked buy further parts as they are required.
     As compared to the musical matter sometimes introduced into our choirs and Sunday-schools from a cheap class of "revival" hymn books, as corrupt in music as in doctrine, the purchase and use of the parts of the "Psalmody for the New Church" should certainly be preferred. It will be at once elevating to the musical taste and a means of the interior consociation in worship which only the singing of the divine language of the Word can effect.-F. S. in New Church Messenger.

CHURCH NEWS 1899

CHURCH NEWS Various 1899

     REPORTS AND LETTERS,

     Huntington Valley.-THE gloom has been lifting which was cast over the society here during the holiday season, and for some time before and after, owing to prevalent sickness, and deepened by the death of Master Edward Stroh, and by the accident to Master Curtis Hicks, who fell from a ladder while decorating the place of worship. Friends of Master Curtis will be glad to hear of his entire recovery from the shock.
     The Watch Meeting, held to see the New Year in, labored under heavy disadvantages so far as the hilarity was concerned: but the midnight exercises were very impressive and helpful. An appropriate transition from the dancing, etc., was furnished by some choral singing of the New Music, and then came the short religious service. After this Pastor Synnestvedt prefaced a toast to the New Year by appropriate remarks, and then read a letter from Bishop Pendleton-who was unable to be present-which reads as follows:

          DECEMBER 31st, 1898.

     DEAR MR. SYNNESTVEDT:-You have asked me to speak to the subject of a
"Motto for the Coming Year." One year ago I had something to say on the subject of Charity, in its bearing upon our individual relation with one another in the Church. Thus subject is one that is ever new and ever fruitful to those who have formed or are forming the habit of reflection on the things of spiritual life; for without charity, or internal good will to the neighbor man cannot be saved; nor can this charity, or good will, exist or be given except from the LORD.
     It may be said that the LORD alone loves man, and that man only loves man from the LORD. This is an eternal truth. The man, therefore, who doss not acknowledge the LORD,-does not receive the LORD, and life from Him, or love from Him-will not, and, therefore, cannot, love the neighbor. If he does not receive of thus LORD'S love toward the human race into himself, in the place of love will be hatred; just as cold invades and freezes where the fire of the sun is withdrawn. This hatred, though it be concealed from outward view, reigns within; and such a man will be hard and unmerciful with his neighbor, so far as he does not restrain himself through fear of the consequences. He requires much of his neighbor, though but little, if anything, of himself. He wishes his neighbor to be considerate, charitable, merciful towards him, but refuses himself to exercise these qualities.
     The spiritual man stands out in contrast with this, the man who has received the life of hove from the LORD. He requires little of the neighbor, but much of himself; he sees his own evils more clearly than the evils of his neighbor, which is not the case with the natural man; for the natural man does not wish to see evil in himself, but he takes delight in seeing it in his neighbor. In this appears the reason why the natural and the spiritual man cannot live together in the other world; for while they are together there is such a collision of spheres, that there is no delight or happiness of life, but only unrest, temptation, misery.
     The collision of the good and the evil when together suggests the thought that what appears like uncharitableness is not always really so. It may only be a hard face that is set against evil; for the spiritual man must defend that which is given him of the LORD, when to yield would be ruin. There is such a thing as honest indignation, and the expression of it, against what is evil and false; such indignation the angels have and express at the presence of evil from hell. But whether a man speaks words of indignation from God and the love of God or from himself, is not determined by the outward form or appearance, but from the inward quality.
     It is necessary, therefore, that man should establish the habit of introspection or self-examination, in order that the LORD may by this means reveal to him what he is that repentance may follow and man be born anew.
     Know thyself was a maxim or a motto of the Greek philosophers, and in this a truth was given to them; for it involves the second great truth of revelation, the first being to know God. When man knows God he may know himself; for the LORD alone knows him, and he knows himself only so far as God reveals the knowledge of himself to him.
     The angels also know man, for the LORD gives them this knowledge; they know man better than man knows his neighbor, better than man knows himself.
     Let it then be our prayer for the coming year, that we may know ourselves as we are known in heaven; and the LORD will reveal this knowledge to is, if we seek it of Him, just in the degree that we are able to bear it; for only by degrees are we able to come into a knowledge of ourselves, or receive that knowledge from the LORD. To know one's self is indeed the work of a lifetime; let us hope, therefore, that, of the LORD'S mercy, by time end of another year, we may have acquired an increased knowledge of ourselves, by having received an increased knowledge of the LORD. Truly yours,
     W. F. PENDLETON.

     Then Mr. Odhner, in responding to the toast "To the Past Year," reviewed briefly the states through which the Church had passed since the last new Year's celebration, dwelling especially upon the subjects which successively had occupied the thought of the Church, and the problems of which we had received some solution. The question of "Unity in the New Church," for instance, and our relations to the Church at large had been practically solved at the General Assembly, where the messengers from the Convention had expressed the good-will of that body toward our movement, the same fraternal greetings to be reciprocated by our body. The continued independence of the General Church had been emphasized. The long-standing and troublesome question of the relation of the Academy to the General Church had at last been solved, to the satisfaction of all. A new interest in the cause of New Church Science had been awakened, and this had given us a greater opportunity to co-operate with others outside our own body. It seemed also that the purely spiritual or doctrinal thought of the Church had become more active. The old year had ended in an important doctrinal discussion, which could only lead to increased light. The particular events of the year were also reviewed, and the encouraging growth of the Church, internally and externally, both in the spiritual world and in the natural, was pointed out; with many other reasons for profound gratitude to the Protector of the Church. The encouraging and at times humorous address was especially welcome as extending our vision beyond the "grippy" and depressing conditions just then prevailing.
     ON Sunday afternoon, January 1st, the Sacrament of the Holy Supper was administered to the little circle of Scandinavians in the neighborhood, whose interest in the Heavenly Doctrines is steadily increasing. Mr. Price was to have officiated, but was prevented by the "Grippe," so Mr. Odhner took his place. There were fifteen communicants. Regular doctrinal classes have been established.

     ON Monday, January 23d, Mr. Odhner delivered the second of his lectures on Greek Literature, dealing with the Odyssey of Homer, the works of Hesiod, the Fables of AEsop, and the Lyric poetry of Sappho.
     ON January 29th, Bishop Pendleton ordained the Rev. Charles E. Doering into the Pastoral degree of the priesthood. Mr. Doering is assisting the Bishop of the "General Church" in supplying the smaller centres with occasional ministerial services.
     PRINCIPIA CLUB.-The regular monthly meeting was held on January 16th. In the absence of hue Chairman the Vice-Chairman presided.
     Dr. Farrington, by request, read a resume of the part of Dr. Wilkinson's introduction to The Animal Kingdom that comes after the discussion of the general doctrines which guided Swedenborg in his studies. With respect to the digestive system he said:
     "There are three series or kinds of digestions. 1st that of the food in alimentary tract resulting in the chyle, which when inaugurated into the blood is called serum; 2d, that of the serum itself, the worthless part being thrown out by the kidneys and the purest part saved by the pancreas; 3d, that of the blood in the capillaries and glands all over the body, but especially in the spleen, pancreas, and liver."
     "The viscera in the chest also minister to the blond. The heart is not only a pumping organ, but constitutes the chemical laboratory, where the products of this series of digestions are combined and united."
     The lungs have three general functions. 1st. They lustrate all the blood of the body. 2d. They feed the blood with adrial or etherial chyle. 3d. They call forth the powers of all the organs of the body by respiration.
     The brain elaborates the animal spirits out of the purest aura, and sends it forth to supply the body and the blood with life, and it likewise, supplies the body with internal motive force at the same instant that the lungs impart external motive force. The ethereal substances respired by the brain enter chiefly through the corporeal fibres from the surface of the skin, which is the continent and ultimate of the whole system; and as it is the ultimate or boundary it serves as the reactive plane in the formation of the body, which the fibres from the brain of themselves cannot complete.
     With regard to the blood he said that it is the product of the whole economy,-that nothing exists in it but what has pre-existed in the body. The brain and lungs supply it with spirit and soul, while the viscera, by means of the food, supply it with body. Between the soul and body there must be an intermediate. This is the white blood or lymph. In each round of its circulation the blood is resolved into its three elements. Its spirit returns to the brain, the white blood is claimed by the lymphatics, and its grosser embodiment is claimed by the veins.
     He also spoke of motion and sensation as necessary conditions of actual life.
     The universal motion imparted by the lungs and brain is carried into effect by each organ, according to its form.
     The cerebrum is the general sensorium which receives and records all the impressions that rise from the external sensoria of sight, hearing, smell, taste and touch; which sensoria occupy the circumference of the body; but the cerebellum takes cognizance of all the impressions that are made in the Interiors of the body, and disposes and governs it agreeably to the ends for which corporeal life is instituted.

     The resume closed by showing that each organ of the body exhibits the law everywhere existing, that every general is made up of its own particulars.
     Professor Odhner gave a sketch of Swedenborg's doctrine of tremulations, as contained in his work entitled: "Anatomy Showing Our Moving and Living Force to Consist in Tremulations." This work, written in Swedish, has never been published; and Professor Odhner is now translating it into English. He also read his translation of an article on the same subject contained in the Daedalus Hyperboreus, a scientific journal, published by Swedenborg in 1716-1717. The vice-chairman said he wished to report progress on the part of the Swedenborg Scientific Association, which has undertaken to translate the Principia. Thus far the preface and two chapters have been completed.
     Parkdale.-ON Sunday, January 1st, the Sacrament of the Holy Supper was administered, twenty-four persons being present. The sermon on this occasion, which was more than usually impressive, was from the text, "So teach us to number our days that see may put on a heart of wisdom" (Psalm xc, 12). On the two Sundays following the subject of discourse was from T. C. R. 489-492,-"That without free determination in spiritual things God would be in the cause of evil; thus there would be no imputation of charity and Faith." One point clearly brought out was that even In most severe trials and temptations the LORD guards the freedom of the individual, never allowing the equilibrium to be disturbed. On Sunday, the 22d, the Rev. J. E. Bowers preached from Matthew vii, 12.
     Since our last report two socials have been held, the first on Wednesday, December 25th, when the members of the congregation partook of supper and spent the evening together; the second on Friday, January 20th, was at the invitation of our Young Folks, and proved to be a specially enjoyable occasion. Dancing was the order of the evening, interspersed however, with musical selections and recitations by several of our young ladies. Coffee and cake were served during an appropriate interval, after which the exercises were resumed with renewed vigor. The ample programme nevertheless had to be curtailed owing to the lateness of the hour, and the participants separated with evident reluctance.
     C. BROWN.

     LETTER FROM MR. BOWERS.

     Pennsylvania.-On Sunday, December 18th, I preached for the New Church Circle in Erie at the house of Dr. Edward Cranch and at the same service also administered the Sacrament of the Lord's Supper. Previous to that time, during a severe snow storm, several days were spent with members of the Church seven or eight miles out In the country. Good use was made of the opportunity to converse on various points of the Heavenly Doctrines.
     Ohio-After visiting a Newchurchman at Girard, I went to Greenford, Mahoning County. Preached in the house of worship there, on Sunday, December 25th, Christmas Day. About the usual number were present. The service and the sermon were with relation to the most memorable event in the history of the Church, the birth of the Human of the LORD our Saviour, as a preparation for that other great event, the Second Advent, and the establishment of the crown of all the Churches, the New Jerusalem.
     Ontario.-On invitation of the Berlin Society of the "General Church of the New Jerusalem," which has been named Cannel Church, I preached to a good congregation there on Sunday, January 1st, and administered the Sacrament of the LORD'S Supper. The Rev. Ernest J. Stebbing is at present administering very acceptably to this Church, in connection with his work in the school. Our people at Berlin are looking forward with much interest to the Assembly of the General Church, which is to be held there next June.
     J. E. BOWERS.
NOTICE 1899

NOTICE T. D 1899

Massachusetts-THE Rev. Hiram Vrooman, formerly of Baltimore, Md., who was engaged last November to supply temporarily the pulpit of the Boston Highlands Society of the New Jerusalem, has been invited to become the minister of the Society, and has accepted the invitation. T. D.
FROM THE PERIODICALS 1899

FROM THE PERIODICALS Various 1899

     Maine.-ON January 15th, at the house of his daughter, Mrs. John H. Kimball, in Portland, the Rev. Samuel F. Dike passed into the spiritual world.
     New York.-THE New Church Club of New York, held its second meeting of this season at the St. Denis, January 16th. The question for discussion "What is the Most Important Doctrine of the New Church?" us so important that it is to be wished that the proceedings were reported more fully.
     Ohio.-THE Rev. Frank Sewall announces that he has resigned from the trusteeship of the Mary Allen School at Glendale, occasioning a suspension of the School. Mr. Lawson Moore, of Glendale, has been appointed his successor, from which it would appear that the School is to be opened again.
     Indiana.-IN his missionary work for the Ohio Association the Rev. W. L. Gladish recently met an interesting case of conversion to the Doctrines, a Rev. Mr. Elliott, who had been a "self-made preacher" in the Old Church, who brings into the New Church his enthusiasm and revivalistic methods. He proposes to work for the Church in the South, even if he has to "preach only in private houses." His wife also has been a preacher.
     Illinois.-ON January 8th the new Church building for the Englewood Parish of the Chicago Society was dedicated by the Rev. L. P. Mercer, assisted by the Rev. T. A. King. The name taken for this Church, "The Church of the Divine Humanity," "is to emphasize that the Divine Human wakes heaven with the angels, and what wakes heaven also makes the Church. It is His new Name by which He is known in the heavens. It emphasizes the fact that the New Church presents a visible God in Whom is the Invisible."
     Maryland.-ON January 8th, Rev. Enoch S. Price, of Huntingdon Valley, Pa., preached at the Calvert Street Church (English), Baltimore, on "Persuasive Faith," (Rev. ix). On Friday, January 27th, Rev. C. Th. Odhner gave a lecture on Swedenborg, In the Germ an Church, illustrated by stereopticon views. The same lecture is to be repeated at Huntingdon Valley on February 1st.

     ABROAD.

     Italy.-"SENOR Scocia writes from Florence that he is in vigorous health and is pursuing diligently his missionary labors in Italy, encouraged by a considerable increase of subscribers to his serial, the Nuova Epoca. One of the young students lately interested has just finished the translation for the press of the work on the Sacred Scripture."-New Church Messenger.
JUST PUBLISHED 1899

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Editorial 1899

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PHILADELPHIA. FEBRUARY, 1899-129.

CONTENTS                              Pages
EDITORIAL: The Divine Human on Earth     17
THE SERMON: The Strength and Beauty of the Church     19
     Address on "The Principia Chart,"     21
COMMUNICATION: Regeneration and Purification,      22
     Wine and Strong Drink,               23
     Nature of the LORD'S Temptations,     24
NOTES AND REVIEWS                         25
SELECTED: "The New Psalmody,"     25
CHURCH NEWS: Huntingdon Valley; Reports and Letters;
The Principia Club, 31: Parkdale; Letter from Mr. Bowers, 32;
from the Periodicals     32
BIRTH,               32
DEATH,               32

NEW CHURCH LIFE
Vol. XIX, No. 3. PHILADELPHIA, MARCH, 1899=129. Whole No. 221.
     NOTES.

     IT seems passing strange that New Church teachers often speak of the evolution of religion. Since the Golden Age the whole history of the churches has been one of decline. True, the New Church as it is in itself and as it is to be, is the Crown of all the churches, but at the time of its institution it finds the lowest ebb of spiritual life the world has ever seen-the most complete separation of the will from the understanding-the most utter divorcement of the external from the internal. Never before was good so ultimate, and hence apparent and conspicuous, but at the same time so devoid of an internal. The external order and morality make ground in which the New Church may take root and grow, but in itself the age is a gigantic sham, in which the feeble seeds of spirituality are well nigh undiscernible. When those who might become of the New Church realize how little of that Church there is on earth, and what are the obstacles to spiritual growth among the descendants of the fallen churches- when, consequently, there is self-abasement before the Divine Founder and Teacher of the Church-then will she grow indeed.

     THE ability to perceive in a general way the truth of the Doctrines of the New Church is apt to be accompanied by the fallacious idea that the mind which can thus receive those doctrines is not in falsities. Indeed it is instinctive in the natural mind to suppose itself to be in light even though the lumen in which it sees be intrinsically utterly fatuous, and, in the light of heaven, nothing but darkness. It is very important to recognize that the natural mind is crammed with fallacies and falsities, which arise from the concupiscences with which that mind is filled, prior to regeneration, and the particulars of which are so many as to pass imagination or computation. It is only by the process of reformation and regeneration that the general truths of the Doctrines become infilled with their particulars, which dispel the hordes of false particulars, and take their places.
     It is needful to be on one's guard against the proneness of the natural mind to embrace falses,-they come in so many and in such unsuspected forms. And a falsity once embraced closes the mind against truth. It is as with the spirit mentioned in True Christian Religion, n. 504, who, to Swedenborg's clear demonstration of the folly of the doctrine of human impotency in spiritual things, doggedly replied-"The things which I have heard I leave; I retain with me what I have declared." Thus he clung to his falsity; and though he could not answer the truths presented allowed them to make no impression upon him. How important then, not to adopt and especially not to "declare" or promulgate and thus confirm, falsities.

     THE charge of needlessness and immorality made against the waging of war by the United States, against the Filipinos seems rather superficial in its sentiment and in its view of the circumstances. The status of the Filipinos is very different from that of a free people whose untouched rights are invaded by outsiders. No matter with what right, they have already been brought under the influence of Civilization, and Civilization cannot if it would leave them as it found them; having changed their old course of life it must go on and prepare them to govern themselves or prove false to a responsibility none the less grave because undertaken in wrong or in folly. Having been taken it does not necessarily cease when some of the peoples concerned think themselves prepared to assume the burden; judgment here does not rest primarily with them.
     Whatever may be thought of the Spanish title it is hard to see who would stand more properly next in line than the United States, or with greater promise of a faithful discharge of the obligations involved. The complex nature of the peoples involved-the various stages of civilization represented,-make the course to be pursued hard to determine. Would it not be wise as well as conservative to "follow the indications of Providence?" So far as we can judge our President seems to be doing that very thing. On general principles it would seem a safe and dutiful policy for loyal citizens to uphold the hands of the Executive, and with him, "wait for the indications."

     MERELY natural good is exteriorly soft but interiorly hard; spiritual good is interiorly soft though externally it may seem hard. This maybe illustrated by those who from natural good show clemency and indulgence toward even such as are hopelessly criminal, even cruel murderers; while those who are in spiritual or rational good would punish such malefactors with severity; since they regard not the fictitious good of mere "good-nature," nor the mere comfort of the evil doers, but rather the real good of the neighbor, of the innocent, and especially the larger good of the community, which is injured by crimes and disorders. The spiritual man is consistent, for he knows that the real welfare of the criminal himself requires that he be restrained from unlimited doing of evil, since that contains within it the punishment which inherently pertains to evil and which will be severe and prolonged in proportion as the evil has been unrestrained and excessive. On the other hand, the merely natural good are not consistent, for their condemnation of those who would punish the guilty is often severe even to harshness,-in striking contrast to their softness toward the "dear criminal."
     The interior hardness of the merely natural good comes out also in their attitude toward those who hold different views, which they are apt to condemn as uncharitable and partaking of "faith-alone," saying that their own views are not intellectual but affectional,-occupied with the doing of good rather than with matters of doctrine.
     How far from real good is that merely soft and affectional quality which is so often mis-called good, is illustrated in an extreme way by those parents in the other life, who from natural affection embrace and cling to their children simply because they are their own, and despite evils of life on their part.

On the surface this appears to have more of affection in it than is shown by the angelic parents, who, if their children whom they raised on earth, appear to them, merely inquire after their spiritual welfare, and if they are well-disposed confirm them in good and truth, but then leave them; while if they are evil they utterly separate themselves. Of course from such sources the respective quality of the affections exhibited cannot remain in doubt.
CONSUMMATED CHURCH.-I. 1899

CONSUMMATED CHURCH.-I. 1899

     THE Doctrine that the church which the LORD founded when on earth has come to its end and is consummated and spiritually dead, without hope of resurrection-is an indispensable corollary to the Doctrine of the Second Coming. There could have been no new Coming of the LORD so long as there remained upon earth anything of the doctrine of faith and charity; for that doctrine itself, together with the life of regeneration that flows from it, is the living presence of the LORD among men. When He comes again the Church which He then raises up must seek Him where He is and must recognize where He is not. That is, it must recognize the genuine doctrine of faith and not be deceived by that which is now perverted and so a snare.
     In His coming again He cannot be received except with a recognition of the necessity for His coming, a recognition of what is involved in the consummation and death of the Church. When He has once been banished from the Church He cannot in His re-appearing again take up His abode there; for, in the deliberate falsification of truth and adulteration of good that exiles the LORD and brings about consummation, there is that which ruins every spiritual receptacle wherein the LORD might dwell,-destroys the very spiritual fibre itself. It must be borne well in wind that while those who are of the Church and have the genuine truths of faith, are of such a genius that they can, if they will, receive and appropriate these truths in life and thereby attain to higher states than others,-if they pervert those truths and prostitute those heaven-born faculties to filthy loves of self and the world, they become worse than any others; more than any others, they reject and deny the LORD and so close heaven to themselves. This is why after death-for a church, as for the unrepentant wicked-there is no spiritual resurrection. This needs to be recognized, and also this, that wherever there has been the Church the cause of all the falsity that leads to evil and all the falsity that springs again from evil, is traceable back to the first turning away of the Church from integrity of doctrine and of life; that is, the falsities of Christendom are Old Church falsities, and the evils of Christendom are Old Church evils; and the open rejection of all doctrine and all good of life-when this breaks forth in places-is simply the fruit of the same evil tree. For when hell prevails over heaven, with the men of earth, it can do so only by perverting the Church.
     The Church is the centre of light and of influx for the whole earth, and therefore the perversion of the Church affects the rest of the earth. Hence the last time of a Church is a time of general darkness, and cold, and it becomes more and more difficult to preserve any salvable state among men,-any state which will recognize the LORD in His coming.
     Man cannot acknowledge the LORD unless he at the same time acknowledges that he himself is nothing but evil and spiritually lifeless, and so becomes ready to receive true life from the LORD.
     But this acknowledgment is difficult for him to make; for he shares in the general state, which is one of no perception, because no charity. Instead, there is the phantasy of self-intelligence and self-merit; so that the man of the church-who lives in external order-however he may from habit or from hearsay conform in external thought and speech to the formula that man is evil and God alone good, interiorly he cannot otherwise than believe himself to be wise and good. For when the external of a Church has been separated from its spiritual internal, leaving an internal which is evil and opposite to the external-this as yet continuing holy-the man of the Church thinks at one time from his internal and at another from his external, not observing the fact, however, still less reflecting upon it, nor distinguishing between his two states. Thus he supposes that his true quality is that which he appears to be. This double state is providentially permitted for a time, that the orderly externals may be of use to the simple good, and for establishing favorable external conditions in preparation for the New Church that is to come. But in the other world externals are, sooner or later, brought into agreement; the evil internal, sooner or later, breaks through and destroys the holy external-which it internally hates-and hell yawns for its own.
     But in this world it is not best, for many reasons, that there should be this open casting away of holy externals and revelation of internally wicked states; and so the man who, despite his fearful inheritance, which is that of modern Christendom, is such that he can be led to receive the LORD,-could never know either the vastation and evils of the Church or his own similar proclivities and desperate spiritual state, and so be healed, but for a new revelation made by the LORD. The Lamb alone can open the Book of Life and reveal the state of the Church; and that state He has shown to be one of devastation as to all the goods and truths of faith-one of denial of God, of defilement of holy things by subjection to earthly and selfish ones. At the same time the Writings fully recognize the fair-seeming externals whereby that Church retains the appearance of moral and civil probity, intelligence in things of life and faith, and all the indications of progress which we so easily recognize as applying to this the boasted civilization of the nineteenth century. And further, at the same time that they penetrate the disguises and expose the shams of these externals, they show clearly why these must endure and continue to tempt the man of the New Church to mistake the quality of the Old Church, in the early days before perception has been much developed. But in place of perception, and certain to lead to it, is affection for obeying the truth and the desire to discover its teachings for the sake of life. They who go to the Writings in this spirit will find there great wealth of teaching concerning the realities that underlie appearances which otherwise would deceive the very elect.
     One thing the Writings reiterate and dwell upon the necessity of separation between truth and falsity, and between those who are in each.

"For all who are to come into Heaven must be in truths; . . . consequently as falsities are the opposites of truths and opposites destroy, these must first be removed" (A. E. 474). "Its being said to John that he must prophesy again, signifies, that it must he taught what is the quality of those who are in faith alone, to the end that their falsities may be disclosed, and so abolished; since no falsity is abolished before it is disclosed" (A. R. 483).

     The Last Judgment effected a separation between these in the imaginary heavens who were in falses of evil from those who were not, and the former were cast down into the world of Spirits, where they attracted to themselves others of the simple good, from whom they derived as before exterior communication with heaven, and thus power (but far less), while from their interior communication with the hells on the one hand and with men on the other, they excited hostility in the Church against the New Church. Afterward the Judgment was extended to the World of Spirits, where a similar separation took place, and there its operations continue; for the great masses that go from the Old Church daily to the other world, there to remain during the process of reducing their externals into conformity with their externals,-inevitably associate and organize societies, which more or less obstruct the light of heaven-greatly though that be increased in its power and brightness by the dispersion of the centuries-old agglomerations of Babylonish and Draconic spirits, effected by the grand Judgment itself. These more transient societies, while they last, cannot other than infest the New Church, for they are "The Dragon" which, being cast out from heaven, is come down to earth (the World of Spirits), having great wrath, knowing that he hath but a short time.
     But the breaking up of the vast congregations forming the imaginary heavens, and the formation in their place of a genuine Natural Heaven, have changed all the conditions. Owing to the increased power of heaven and heavenly light the power of the Dragon in the World of Spirits is indeed short,-his assemblies are soon broken up and the state is changed; and each change, in the LORD'S Providence, is made to conduce to greater freedom and the advance of the day when the seed of the Woman is to inherit the earth. But on earth the Judgment has not as yet been carried out in fullness,-that is, as to the separation of the Old Church from the New, either in mass or in the individual. The judgment cannot be completed and the New Church be fully established until the Old Church is recognized to be what it is,-the focus and the representative of infernal influences: for without such an instrument the hells would have no foothold on earth.
     The necessity for this perception of the quality of the Old Church is two-fold. (1) That the New Church may guard itself against the Draconic spheres which ultimate in that Church; and (2) that the man who is to be, or has been, brought out of that Church into the New Church, may know that apart from what lodgment of truth there may be in his mind, with the affection thereof, he himself is necessarily all "Old Church,"- that is as to his inclinations and the fallacious thoughts by which they defend themselves. This necessity extends equally to the descendants of such converts. That is, the members of the early New Church generally, need to realize that as to the "natural man" they are Old- church; and that the " spiritual man," or the nascent New Church with them, is "slender,"-as was the man of the New Church, "Noah," seen by Swedenborg in a representation in the other world.
     On the first head (1) the following from the Apocalypse Revealed is pertinent:

     "Woe to the inhabiters of Me earth and of the sea, for the devil is come down unto you having great wrath,-signifies lamentation over them that are in the internals and the externals of the doctrine of faith alone, and thence in evils of life, since their like have been cast down from heaven into the world of spirits, and are thence in conjunction with men on earth, whom, from hatred against the New Church, they excite to persevere in their falsities and the evils from them . . . By 'great wrath' is signified, hatred against the New Church" (558).
     Here it is perfectly manifest that the Old Church on earth (the "Dragon") receives the sphere of those in the other world who hate and machinate against the New Church; but as we are taught elsewhere that that hatred does not by any means always appear as such, but that its most dangerous attacks are made by insinuating falsities under the guise of friendliness, we know that what the New Church has to fear is not so much personal animosities or persecutions, but the specious reasonings by which the leaders of modern thought are able to disguise the really sensual and false interiors of their pseudo-spiritual reasonings; and has to fear also infection by a sphere of evils which are so covered up that their presence could not be suspected.
     On the second head it is sufficient to call attention to the obscure state which must in great measure pertain to the Newchurchman of these pioneer days, the natural life being so full of concupiscences and fallacies thence arising, so as to make it almost impossible for such a man to see himself as he really is. He needs to see them, as it were, outside himself, reflected from the state of the world in which he knows that he shares; and, as he learns to see, with eyes cleared by the revelations of the Doctrines, beneath prevalent moralities and culture, the real irreligion and iniquities that are devasting the modern world, he can see the logical outcome, and hence the real quality of the tendencies which he by inheritance shares with the world, and which, when ultimated, show so ghastly and horrid a face. Unless a man thus knows himself, he cannot humiliate himself, and so acknowledge the LORD and he uplifted by Him. But when he has earned to look upon the Old Church from such a spirit, the sight of evils which formerly would have caused elation of pride will only quicken the perception of his own incipient tendencies, and cause him to feel sadness over his own state and over the obstacles that separate him from the LORD. He will realize that in a condition such as the Writings depict in the consummated Church, the New Church can be implanted, if at all, only with great slowness, difficulty, and bitter affliction. And his pride may be further moderated by the teaching that in Christian lands the Church will exist with few, while among some of the gentiles of Africa and Eastern Asia it is finding much more congenial soil and growing with comparative rapidity. (See S. D. 4770-4779, 4783; T. C. R. 835-841; L. J. 74; Cont. L. J. 73-78.) The angels are said to "have slender hope of the men of the Christian world, but much of some nation far distant from the Christian world."
     But great though the obstacles be to the reception of spiritual things by men of the Christian world, there is hope for those who will renounce their own intelligence and self-will and follow the LORD in His truth. The LORD has marshaled unprecedented spiritual forces to their aid. The New Heaven which was formed in place of the overthrown imaginary heavens, is a Natural heaven, and hence the natural world is brought in closer communication with heaven than ever before; and not only the natural rational of man, but natural things generally, receive the benefit of the resultant increase of life and activity and thus order and equilibrium, and freedom as to spiritual things, prevail and increase. Only, the increase of spiritual heat received is not in any ratio with that of light, though the lover of his kind would fain think so; but for the former, man's co-operation is required-not so for the latter. All snap profit by the new light-to which heat is ready to be adjoined if man wills it-but relatively to the millions of Christendom the number will be few.

This may grieve us, but we dare not murmur a doubt lest the best has not been done, nor set up our philanthropy against the mercy of Divine Love.
In this general view of the Doctrine of the Old Church we have not supported our statements by quotations. For the benefit of those who may not realize the scope and extent of the teachings on the subject we propose to quote freely in our continuation next month.
PROGRESSION THROUGH CHANGES OF STATE 1899

PROGRESSION THROUGH CHANGES OF STATE EMIL CRONLUND 1899

     And Joseph died, and all his brethren, and all that, generation.-Exod. i, 6.
     IN the first chapter of Exodus the quality and progress of the spiritual Church is described when both truths and goods are initiated into scientifics. They who are of the spiritual Church are first in scientifics-that is, they are in the knowledges and doctrinals of the literal sense of the Word; for the truths of the literal sense, as such, are scientific truths. These literal truths or scientifics must, however, be infilled with genuine spiritual truths derived from the internal sense, for by this means the spiritual is brought down into the natural, and the Church is then established, but not before. The whole process by which this is done is then described. Afterwards the full and complete state is treated of when the particulars of truth are also initiated into scientifics, and thus the internal-celestial, represented by Joseph, is in the natural represented by Egypt.
     And Joseph died, and all his brethren, and all that generation. The most prominent idea here is the death of Joseph, and therefore death, or change of state, is the subject of the text. A full and complete state is described in the verse immediately preceding, and when one state is full and complete a new state naturally succeeds. As the spiritual Church is treated of in this chapter, by the death of Joseph is signified that the spiritual Church here enters upon a new state. This new state, being higher, is such that it cannot be represented by Joseph, and, therefore, it is said that he died, and he is afterwards succeeded by Moses. "With representatives in the Word the case is this, that they are continual, although they appear interrupted by the deaths of those who represented; their deaths, however, do not signify any interruption, but a continuation" (A. C. 3256). By death is signified continuation, for it signifies what is last of one state and what is new in another, thus it involves continuation; for one state comes to an end in order that another may follow. Whenever it is said in the Word that a person died this is what is meant, that the state represented by him bad come to an end and the representation is taken up by some one else.
     It is said not only that Joseph died, but also all his brethren, and all that generation, by which is signified that the Church underwent a change externally as well as internally. "Joseph" signifies the internal of the Church, and "his brethren and all that generation" signify the external of the Church, and also the general or introductory truths of the Church. The internal cannot undergo a change without affecting the external at the same time, for they act as one. The appearance may, indeed, be otherwise, for the internal of anything may change without making this change visible externally. But such a double state can last only for a time; sooner or later the external will become such as the internal is.
     The angels do not think of death as being the end of life, although this is the appearance in the letter; but they look beyond the appearances in the letter, and see the truths themselves. The spiritual sense is the Word of the LORD in the Heavens, and therefore they who are in Heaven see the spiritual sense only. They think spiritually, while man thinks naturally, and therefore "all things relating to death in the natural world signify such things as relate to life in the spiritual world" (A. C. 4621). Change of state in the other world involves progress and advancement to greater perfection and to a greater degree of happiness. They, therefore, look forward to the future with delight, well knowing that as they become more and more closely conjoined to the LORD their happiness and wisdom will increase in the same proportion. But with men who are merely natural the case is different. They do not confidently and with pleasure look forward to the future, but are often inclined to look backward, longing for the past, with its happiness and joy, like the Israelites, who longed for the flesh-pots of Egypt-that is, for the sensual enjoyments of the natural man. The natural man takes delight in looking backwards to past states and to by-gone periods of life, regarding them as ideal states of happiness and bliss. But it is altogether different with the spiritual man. He does not dwell on the past, but looks forwards and upwards to higher and more perfect states of happiness, wisdom, and contentment. He knows that each new state he undergoes serves as a step, leading him nearer to the LORD. He regards everything that happens to him as a means to that end, and in each new state he undergoes he sees but a new face of the Divine love and mercy.
     The death of the natural body is one of the most marked changes of state that man undergoes, for he is then consciously removed from one world into another. Because death is but the removal of man from this world into the other, therefore it is said in the Writings that by death is signified life, for the spiritual world, com pared to the natural, is as what is living is to what is dead. "Man himself, who desires Heaven, during his life in the body, entertains no other thought concerning death or of preceding sickness than as being resurrection into life; for when he thinks about Heaven he withdraws himself from the idea concerning the body, especially when he is ill and draws nearer to death" (A. C. 6221). When man is drawing near unto death he feels the presence of the spiritual world more strongly, and he is also at that time more conscious of the nearness of that world; and on this account many who, during their life in the world, had denied the existence of another world, at the time of death do not think of the death of the body as being the end of life, but they think of a continuation of life.
     A thing is said to die when it ceases to be such as it was before. The Christian Church is said to be dead because it is no longer what it was-it is no longer a Church. When man dies and leaves this world he becomes a spirit, and lives a different kind of a life in the spiritual world. Also, when man becomes regenerated, when his merely natural man, with his lusts and concupiscences, dies, he ceases to be such as he was before. Change of state and death are, therefore, in the New Church, synonymous terms.
     The life of the regenerating man is an uninterrupted series of changes of state. The doctrine of the New Church is, that evils cannot be removed except by many changes of state, thus successively by degrees.

The LORD said to the Israelites, "By little and little I will drive him out from before thee," by which is signified removal by degrees according to order. The process of salvation or of regeneration is a slow and gradual one, and can by no means be accomplished in a moment. Corporeal things must die before man can be born anew or regenerated, as the body itself must die before be can come into Heaven. The LORD can enter and gift man with good and truth only so far as evil is removed. When man has conquered and overcome an evil as of himself, then the LORD inflows, and there is a new state of conjunction of good and truth; and each time there is a new state of this conjunction man enters upon a new state in life. This gradual removal of evil is well expressed by the Apostle Paul when he says, "I die daily" (I Cor. xv, 31), thereby indicating that repentance must be performed daily, and evils be removed each day as they appear. Man by creation is such that he can be more and more nearly conjoined to the LORD, and therefore he who is regenerating is perpetually led towards interior things, or interiorly into Heaven. That this is the case is in consequence of this circumstance, I that the LORD, by virtue of love, which is infinite because it is Divine, is willing to draw man even unto Himself, and thereby bless him with all glory and happiness; as also is manifested from the LORD'S words in John: "I pray that they all may be one, as Thou, I Father, in Me, and I in Thee, that they may also be one in Us: the glory which Thou hast given Me I have given them, that they may be one as We are one, I in them and Thou in Me. Father, I will that they also whom Thou hast given Me maybe with Me where I am; that they may see My glory which Thou has given Me; for I have made known to them Thy name and will make known, that the love wherewith Thou hast loved Me may be in them, and I in them" (xvii, 20-26). This, then, is the reason why they who are of the Church are led successively into new states, and thus continually more interiorly into Heaven, consequently nearer to the LORD. The end of the LORD'S Divine Providence is conjunction with Himself, for the Divine love is such that it wills to make others happy and blessed to eternity.
     He who is regenerating is, even while in this world, in conjunction with the LORD and in consociation with the angels of Heaven, and thus he is Heaven; for, "Man was so created that, during his life on earth amongst men, he might at the same time also live in Heaven amongst angels, and during his life in Heaven amongst angels he might at the same time also live on earth amongst men, so that Heaven and earth might be together, and might form a one, men knowing what is in Heaven, and angels what is in the world; and that when men departed this life, they might pass thus from the LORD'S kingdom on earth into the LORD'S kingdom in the Heavens, not as into another, but as into the same, having been in it also during their life in the body" (A. C. 1880).
     But although man may reach the happiness of Heaven in this world, still we are taught in the Writings that this happiness rarely manifests itself in the world, because man is then in a natural state, and what is natural does not communicate with what is spiritual by continuity, but by correspondences; and this communication is only felt by a certain quiet and peace of mind, which is especially produced after combats against evils. Man is especially conscious of the LORD'S presence after combats of temptation, for during the combat itself that presence is less strongly felt, but after it he feels the presence more strongly, for man is then introduced into a new state, and into a closer conjunction with the LORD.
     Not only do regenerating men in the world undergo changes of state, but also the angels of Heaven. Man does not come to a standstill when he leaves this world, but he progresses to eternity. The angels are such that they can be more and more nearly conjoined to the LORD, and as they thus become more nearly conjoined they are introduced more interiorly into Heaven, and progress into more interior wisdom. By means of these changes of state they are perfected, for they are thus habitually held in love to the LORD and withheld from the love of self. Their perception and sense of good is also rendered more exquisite by the alternation of delight and undelight (H. H. 158).
     By changes of states with the angels is meant their changes as to love and wisdom, for they are not always in the same state as to love, nor consequently as to wisdom. They have their morning, noon, evening, and what corresponds to night, which is like the twilight that precedes the morning. Their morning is the highest degree of love, the state which corresponds to noon is wisdom in its light, their evening corresponds to wisdom in its shade, and the dawn or daybreak corresponds to the obscurity which precedes the morning. The angels are, therefore, not always in the highest degree of love and wisdom, but they are occasionally in a state of shade and obscurity. By this means they are led to realize that whatever of love and wisdom they may possess is not properly their own, but that they receive it every moment from the LORD, and thus it serves the use of continually reminding them that they are but human and finite, and that without the Divine of the LORD they would be nothing. By means of these changes of state their faith in the LORD is strengthened, and they are also thereby inspired with humility and with a realization of their own weakness. Thus they are by this means continually perfected.
     Not only does each angel of Heaven undergo such vicissitudes, but also each society. But it is to be noted that "the shades of evening and the darkness of night do not come from the LORD, but from the propriums of angels, of spirits, and of men; for the LORD as a sun is continually shining and flowing in, but the evils and falses derived from the proprium, inasmuch as they are in men, spirits, and angels, turn them from the LORD, and thus lead them into the shades of evening, and the evil into the darkness of night; in like manner as the sun of our world is continually shining and giving forth his influence, but the earth by its circumrotation turns itself away from him and passes into shades and darkness" (A. C. 6110).
     The reason that man does not always receive the Divine influx as fully as he does sometimes is that he is not always in the same state of affection for what is spiritual. So far as man sinks down into his proprium, so far he turns himself away from the LORD, and consequently so far the good and truth inflowing from the LORD is intercepted and turned into its opposite, which is the evil and the false.
     The reason why there are changes of state in the natural world is that there are such changes in the spiritual world, corresponding to those which take place in the natural world. Universal nature is a theatre representative of the kingdom of the LORD. Nothing exists in the world of nature which does not derive its cause, from the spiritual world, and which does not in some manner represent its cause, or refer itself to it. Everything which exists in nature is therefore an ultimation of a similar thing in the other world to which it corresponds.

     There are also changes of state in Hell. Those who are there are not always in torment or in the lowest state of wretchedness and misery. The changes of state which the devils pass through correspond, by opposites, to those which exist in Heaven. Morning in Hell is the heat of lusts, and mid-day is the itch of falsities; evening is anxiety, and night is torment; nevertheless night bears rule through all these changes, which are, alone occasioned by the variations of the shade and darkness of night. These changes of state serve a use even in Hell, for they have the effect of taming those who are there, of subduing their evil and turbulent passions and of reducing them into a state of external order. They are also by this means compelled to see that they cannot freely do evil to the neighbor, for if they do evil they are punished. The LORD does not effect these changes of state in Hell, for it is not according to His will that any one should suffer, but the evil ones bring evil upon themselves by loving it and doing it.
     From what has been said it may be evident that change of state is a universal law of the spiritual world and of the natural world. The endeavor of the LORD is to draw man unto Himself; and the endeavor of the whole creation is to rise continually; and in order that these things may be accomplished there must be many changes of state. There can be no ascent or progress or growth without this. If the Church did not change by entering into new and higher states it would remain natural, or it would go backwards. If man did not gradually change by putting off external and corporeal things he would never become an angel, and thus the LORD'S end of creation would be defeated.
     Everything created, therefore, whether good or evil, must undergo changes of state, but the LORD alone, Who is uncreate, remains unchangeable. The appearance is that the LORD also changes, but this is for the reason that men receive the Divine truth variously at various times, and thus the change is in them. Change and progress can be predicated of finite things only, but not of the Infinite. This truth is also taught in the Word, where it is said: "They shall perish, but thou shalt endure; yea, all of them shall wax old like a - garment; as a vesture shalt Thou change them, and they shall be changed. But Thou art the same, and thy years shall have no end" (Ps. cii, 26, 27).
     It may now to some degree be evident what is involved in the Word "death," and what is here signified by the death of Joseph. The death of Joseph involved a great change of state with the Israelites themselves; and it also involved an entirely new state in the spiritual Church, represented by the Israelites. After the death of Joseph the Israelites were afflicted by the Egyptians-that is, those who were of the spiritual Church were infested and tempted by the evil, and by means of victories in temptation they were brought into a greater and more interior acknowledgment of the LORD, which new state is represented by Moses, who signifies the Divine law. By Joseph's death is therefore not signified that the Church itself died. The Church cannot die, neither can the Divine truth be destroyed. It may at times seem as if the Church were in danger of perishing, but it will not, for the LORD is continually perfecting it. The Church must undergo infestations and temptations, and thus changes of state that it may progress and become more nearly conjoined to the LORD; and this is what is involved in the words: "And Joseph died, and all his brethren, and all that generation." Amen.
"IN REMEMBRANCE OF ME." 1899

"IN REMEMBRANCE OF ME." Rev. RICHARD DE CHARMS 1899

     EXTRACT FROM A SERMON

     (Delivered at Baltimore, Md., December 25th, 1847.)

     THIS clause suggests two inquiries, first-Who is it that we are to remember in taking the Holy Supper? and second-What is remembrance, as a spiritual operation of the soul? We shall consider these two inquiries together. For it is obvious from the context that it is Jesus who is saying to His disciples, Do this in remembrance of Me.
     He, therefore, Whom we are to bear in remembrance while we are partaking of the Holy Supper, is JESUS CHRIST, Who, being in the form of God, the brightness of God's glory, the express image of God's substance, and having dwelling in Him bodily the fullness of the Godhead, is the personification of divine goodness and divine truth. His name, JESUS, implies the divine goodness; for the signification of the word JESUS is "Saviour," and it is the principle of good which saves men from their sins. If the LORD were strict to mark iniquity no flesh could stand; for all have sinned and come short of the glory of God, and the truth condemns or adjudges all to hell; but the Divine mercy, which is the Divine goodness in act, in the infinitude of its yearning compassions saves men by blotting out their iniquities with its own life of love and charity. Hence the name of JESUS implies the LORD'S quality of divine goodness, and the name CHRIST implies His quality of Divine truth; for the word CHRIST signifies the "Anointed," who is King, and truth rules in the soul as a King in his Kingdom.
     Hence when in the Holy Supper we spiritually receive bread and wine-that is, when we receive good into our wills and truth into our understandings, and eat and drink them by appropriating them into our lives-we do this in remembrance of JESUS CHRIST. The willing and doing good is the remembrance of JESUS, and the understanding and doing truth is the remembrance of CHRIST. We cannot, indeed, think of these qualities of goodness and truth out of the person of the LORD, but, let it be well attended to, that we are not to regard the LORD'S person, but His essential qualities as the LORD Himself, and His person only as a means of thinking of His qualities.
     JESUS CHRIST, then, as a personification of divine goodness and divine truth, is He whom we are to bear in remembrance while we partake of the Holy Supper And thus it is that when we receive good in the Holy Supper and also truth, we actually receive JESUS CHRIST Himself; for His good and His truth are Himself-good is His body and truth is His blood; and when we appropriate His good and His truth in our lives we actually, in a spiritual sense, eat His body and drink His blood.
     It is easy now to answer our remaining inquiry: What is remembrance as a spiritual operation of the soul? It has been explained by what has been said. But it may be well to be somewhat more specific in our explanation. "To remember," in the literal meaning of the term, is to bear in mind, which is to have a thing constantly before the mind as an object of thought and affection. To remember JESUS CHRIST, then, is to have him constantly before the mind as the object of our thought and affection, which, as a general mental operation, is the same as having faith in Him and charity from Him-that is, faith in or obedience to His truth, and charity to man from the influences of His love shed abroad in our hearts.

     Or, since man is a being who wills, understands, and acts, and JESUS CHRIST is the personification of divine goodness and divine truth, strictly speaking, therefore, to remember JESUS CHRIST is to receive the truth which He teaches, into our understandings, and to will and do the good which His truth dictates. This manifestly embraces all that is contained in the ideas of faith in and charity from Him. For to understand the truth certainly implies the knowing, thinking of, and acknowledging truth, which are first; and to do the good which truth points out is to will, have an affection for, or to propose that good to one's self as an end; which is charity.
     We conclude, then, that the true remembrance of JESUS CHRIST is a continual regard in all our conduct to what is good and true, and this for its own sake; for if we regard what is good and true on any other account than simply because it is good and true-if we regard it, for instance, because it is the means of gratifying in some way or other the loves of self and the world,-then in our regard to what is good and truth, we do not remember JESUS CHRIST, but self and the world are held in our remembrance.
     Therefore we hold JESUS CHRIST in our remembrance, when we regard what is good and true for its own sake; or when we act in all the relations of life from a principle of justice and judgment, or when we do whatever we do because it is useful, and do it with an end to use to society, and to the LORD'S Kingdom on earth and in heaven. Or, as the LORD and His Word-which was at first spoken from Him and afterwards fulfilled by Him in the flesh-make one, we remember JESUS CHRIST in the degree that we know and understand the truths which are in the Sacred Scriptures and in the degree that we reduce these truths to practice. The man who regulates his conduct by the principles contained in the Sacred Scriptures; or who adopts as a general and steady principle of action a continual reference in all his concerns to what is good and true for its own sake, is, as the Church teaches us, in continual remembrance of the LORD, though he is not continually thinking of Him; nay, even though he is thinking and discoursing on other subjects, and is like- wise engaged in his public or private or domestic duties, and thus although he is ignorant at the time that he does remember the LORD. For remembrance of the LORD on the part of such a man is a principle reigning universally, and what reigns universally is not perceived unless when the thought is determined to that particular object (A. C. 5130).
     Remembrance, as a spiritual operation of the soul, then, does not consist in mere thinking of any being, or in mere confidence in him on account of his virtues; nor in incessant pious ejaculations to him; thus it does not consist in faith alone nor in mere piety, but in the life of faith and charity as a principle reigning universally in the mind, leading a man to eschew all evil as sin against God, and by the influences of the LORD'S Holy Spirit to do justly, love mercy, and walk humbly with his God. Thus in all the relations of life, to act from an end to good or use, according to the dictates of Divine Truth, is to eat bread and drink wine in the name of JESUS CHRIST: This is the general spiritual import of the words, "This do in remembrance of Me."
LIFE'S PURPOSE 1899

LIFE'S PURPOSE CLARENCE A. GILMORE 1899

However short man's life on earth,
     There cannot but be time
In which to well prepare himself
     For the far more perfect clime.
          CLARENCE A. GILMORE.
TEACHERS' INSTITUTE 1899

TEACHERS' INSTITUTE 1899

     NINTH MEETING.*

     * The General meeting at Chicago was number VIII, reported in our August number, 1898.

     AT this meeting the chief subject of discussion was that of Punishments. The first question considered was the advisability of-punishing a whole class for the sins of one pupil-that is, for not informing on the guilty one. That course had been followed at one time, and justified by the case of David, for whose sin, in numbering the people, the people were punished. Mr. Pendleton said that this view may have been further based upon Arcana Coelestia, n. 5764, but he pointed out that this same number, which treats of the punishment of all the members of a hellish society for the deed of one, shows that this is because in the hells all are linked together as one against good and truth; but that in the world this would be contrary to order, for here all are not so linked, but the good and the evil are mingled together.
     Mr. Price said that the law might hold in a school class where all are cognizant of the misdemeanor and refuse to divulge, making them particeps criminis.
     Mr. Synnestvedt, on the other hand, spoke of the other law involved, where Abraham besought the LORD to spare the city for the sake of five just ones.
     Mr. Pendleton thought that we should be careful in school work to ascertain whether a state of common culpability exists before punishing a whole class; for, in the number referred to, it says, "On earth this should not be." But when all are guilty, then the law of hell applies, since a state of hell may exist on earth. But it would certainly do harm to punish children who were innocent.
     Miss Jane Potts asked if it was good to meet the case of abuse of privilege, etc., on the part of one or two pupils, by making a rule depriving all pupils of the privilege abused.
     Mr. Pendleton cited in answer, "The soul that sinneth it shall die." It is easier to make a general rule, but it is not just. Those who can have freedom without abusing it should have it. This may at times give the appearance of partiality on the part of the teacher toward those who do not abuse privileges, but, as Mr. Benade once said, "The Angels are never concerned about being misunderstood." Children are in appearances, and do not see all that is behind a given action, and they report the appearance at home to their parents, and it is very easy for the natural man to accept appearances and thereby misjudge. While it is possible for a teacher to err, most cases of seeming in justice will be found to be a mere appearance; and if parents think injustice has been done, they should go direct to the teacher. In case of real injustice, if the teacher finds that he has been guilty, it would be well for him to acknowledge it to the pupil.
     Mr. Price recommended discretion in making acknowledgments on the part of teachers.
     Miss Moir thought that such acknowledgment by the teacher might put the child in a more affirmative attitude, and help it to make acknowledgment in case of a misdemeanor of its own.
     Miss Ashley asked whether it should be allowable for a pupil to voluntarily inform on another.
     Mr. Pendleton said that it might be allowable, but it was difficult to lay down a rule. It would depend on the state of the child and on the manner of its reporting the matter.

     Mr. Starkey, reverting to the harmful effect of giving a child occasion to feel that it had been treated unjustly, noted the difference between the effect of this and the mere imagining of the child-as children do-that it had a grievance. He said that the mere appearance of injustice would probably not affect the child the same as the actual perception of real injustice, even though, the child might not in thought distinguish between the, two cases. There would not be the same injury done in the one case as in the other.
     Mr. Cowley advocated a teacher's sometimes explaining his position to a pupil who thought injustice had been done him.
     Miss Moir asked to what extent punishment might go. This brought up the question of Corporal Punishment.
     Mr. Synnestvedt said he had never questioned that it had its place, but held that it should be kept for the next to the last resort, which is suspension or expulsion. But sometimes parents themselves treat their children with such severity as to destroy the usefulness of such punishment, taking away the sense of honor. To punish the pupil in school, then, in addition, would not lead to good results.
     Mr. Pendleton likened such harsh and undue punishment-given without understanding of the real merits of the case-to lynch law, but thought that even when I this drawback existed the needed punishment given at school, in a different sphere, might have the desired effect even though that at home did not. To abolish whipping entirely would also be an abuse.
     Mr. Synnestvedt said that in the local school the policy is to keep whipping as much as possible in the background, and depend as far as possible on the pupil's own control over himself.
     Miss Moir said that the teacher did not feel free to speak to parents about a child's tendencies when the child in consequence was liable to be accused by the parent-as if the tendency had been appearing in flagrant misdoing-and punished accordingly.
     Mr. Synnestvedt held that the abuse of punishments arises when they are inflicted in a vindictive spirit or in some such way as to destroy with the child the affirmative attitude toward law and order.
     Mr. Pendleton agreed that the great harm was when the affirmative is destroyed with the child. Lynch law may indeed have a use, but it is a negative one; it is an evil.
     Mr. Odhner thought that if a child had been brought up to have the beginning of a conscience it would be best to reason with it.
     Mr. Pendleton agreed that this might be done if such a plane had been formed; but there must first be the plane of obedience. It is a spiritual law that a man must first be in obedience before he can be instructed.
     Mr. Starkey asked as to the propriety of experimenting with unusual forms of punishment, when ordinary ones have failed.
     Mr. Price cautioned against frightening children by such punishments. Some children are more frightened at the prospect of a whipping than by the whipping itself when it comes.
     Mr. Odhner asked about punishment by deprivation of food; to which Mr. Cowley replied that physicians call it injurious to the health, advocating deprivation of delicacies only.
     Mr. Pendleton considered the latter position extreme, except where the health is delicate, or where injury is shown. The practice of fasting existed from ancient times. It is done in the Old. Church for humiliation, which it represents; wherefore it might be conducive to that state for adults. He had heard those who practiced it say that it impressed on the mind our entire dependence upon Providence.
     Mr. Synnestvedt said that his study of punishments had brought him to the conclusion that stripes on the skin were the best adapted to correct lascivious delights, and fasting to correct laziness.
     Mr. Pendleton agreed to the suggestion that it is a good plan to let the child, where possible, suffer the direct consequences of its misdeed; for punishment is always, a consequence of evil, though this fact is not always apparent.
     Mr. Pendleton, in reply to a question regarding the corporal punishment of girls, and the limit of this as to age, said that it may be a question whether either girls or boys should be whipped after the age of twelve, or, perhaps, thirteen with boys. If the children were properly governed at home it should not then be necessary. In the earlier ages the two sexes are classed together in the Writings. Speaking to the point of the shame it would be to a girl of nine or ten he said that it would indeed be great, yet after all we are thinking, perhaps, of the way it would affect an innocent girl, while, in fact, to one who had reached so far and really deserved such punishment it would not be such a shame.
APPEAL FROM SWEDEN 1899

APPEAL FROM SWEDEN JOSEPH B. ROSENQVIST 1899

     Communicated.
To all New Church friends interested in the New Church Propaganda to be started on the "Southside" (where Swedenborg lived) of Stockholm, Sweden.

     THE undersigned, who, after several years of ministerial work in America, has returned to his own country for the sake of working in the upbuilding of the New Church there, wishes now without delay to open a New Church Propaganda in that part of Stockholm known as "Soder" (Southside), where no organized New Church work has as yet been done. But as this new undertaking cannot be successfully carried on without adequate means, the friends of the New Church in
America and elsewhere are hereby invited to assist to meet the expenses which must inevitably be connected therewith.
     Those who might be willing and able to do something towards the maintenance of a true New Church Propaganda in the part of the city where Swedenborg himself made his home, will please send such contributions either to "Sodra Nykyrkliga Missionen" (i. e., The Southside New Church Mission), Sergelgatan 4, 1 tr. Stockholm, Sweden, or to
     Yours in the New Church,
          JOSEPH B. ROSENQVIST,
               New Church Minister.
VALLHALLAVAGEN 43, 2 tr.,
     Stockholm, Sweden.
CREATION AND THE LIGHT IT THROWS ON THE LORD'S GLORIFICATION 1899

CREATION AND THE LIGHT IT THROWS ON THE LORD'S GLORIFICATION B 1899

MAY not the study of the Creative process in the light of New Church doctrines help also to throw light on the glorification of the human by the LORD, and on His resurrection?
Just as in the creative process there is the formation of the finite from the Infinite, of passives from actives, of terminations from determinations, of fixed matter from live spirit, may not the reverse process have taken place during our LORD'S glorification and at His resurrection?

The Doctrines tell us that He was glorified as to His body also, and that at the resurrection He, unlike any man, rose both as to His spirit and body. It was plainly not a mere dispersion (of course, there could be no annihilation) of matter, otherwise He could not have risen as to both spirit and body. There was, indeed, an expulsion, but it was of hereditary evil, and then (and perhaps pari passu) the organical substances or human vessels also received life (see A. C. 1603).
     Did not the material body, thus purified, ascend to spirit by the same orderly path which spirit, in the reversed sequence, must take in its descent in the formation of matter-that is, by a graded series of "unclosures" in place of closures, of "infiniting" instead of finiting, of liberations in place of compressions, etc., and so leave nothing of the true human vessels behind, yet at the same time fully affected by His human life and experience, as the Doctrines tell us?
     Your correspondent is no theologian, but in reading what has lately been said in your periodical and elsewhere on Creation, these questions have occurred to him, and as they may interest others, they are respectfully submitted, although probably they have been discussed before.     B.

     [For further suggestion along this line of thought, our correspondent is referred to the article by Mr. Pendleton, page 43.-ED.]
STATISTICS 1899

STATISTICS T. F. WRIGHT 1899

     MR. EDITOR:-This has been a hard winter for the statistician. By a change of editors of the New York Independent, he was put aside and his work of the past was nullified by the appearance of utterly erroneous figures. Then, when he attempted to get the correct ones for the Christian Advocate and the Messenger, he was told that in taking the figures of one of our bodies from its statistical page, prepared by the same friend who had hitherto helped him, he had "gone out of his way to give an impression . . . which is not correct." If only he could make the figures without reference to the reported membership, what a victory he could have over the Independent, and he might, at least, satisfy the Life; but no, he may add, but must not subtract, and must bear the editorial buffetings.

T. F. WRIGHT.
     CAMBRIDGE, February 6th, 1899.

REPLY.

     THE "Statistician's" plaint is calculated to work upon the feelings of the sympathetic; yet we are confident that in his more equable moods he would not insinuate that any reputable body would wish to pad its lists. As pointed out by the Secretary of the General Church of the New Jerusalem, in the Messenger of February 22d, the members and connections of the "General Church of the Advent," formerly reported as being about six hundred, included others than those living in the United States; but what the Independent wanted was the membership of the New Church in this country. This specification was perhaps overlooked by the "friend who helped-" in furnishing recent reports, and hence the misunderstanding. If this is so we cheerfully retract our strictures- on that point.-ED.
TOTAL ABSTINENCE 1899

TOTAL ABSTINENCE C. T. ATHEARN 1899

     EDITOR OF NEW CHURCH LIFE:-In your reply to my remarks on "Wine and Strong Drink," you say:

"Experience can be no guide whatever, except in the light of principles, a good guide or a bad, according to the character of the principles." Now I believe that the practice of total abstinence from the habitual use of intoxicants and narcotics, is the ultimation of a good principle-the desire to keep a sound mind in a sound body. It is certainly a good principle to abstain from everything which can injure either the spiritual or physical man.
     Does the fact that fermentation corresponds to temptation-combats, prove that the product of fermentation is good for a habitual beverage?
     Admitting that the strong drink seen in heaven was spirituous, would that indicate that our distilled spirits are good as an ordinary drink?
     Alcohol certainly has its uses in the arts, sciences, and as medicine, but does that indicate that it is needed as a beverage?
     The lion and the eagle both have a good correspondence, but we do not eat their flesh.
     I have been told that Swedenborg, in one of his scientific works, says that alcohol assists in nourishing the brain. It would be useful to know for a certainty how much is required for this purpose, and whether or not the small quantity needed is not produced within the human organism.
     In Isaiah xxv, 6, as translated in T. C. R. 708, we read: "Jehovah will make a feast of the lees of wine," or of sweet wine. Why does it say feast of the lees of wine, if the wine is fermented? Such lees would not be fit to eat.
     I have no desire to dictate to others what they shall eat or drink; nor do I condemn any one for what they eat or drink, but it does seem to me that both the principle and the practice of total abstinence are in accordance with the laws of God
     C. T. ATHEARN.
               JEWETT, O.

     REPLY.

     To abstain from articles of diet likely to injure is to follow a good principle; but to state that one makes his own application of that principle to exclude alcoholics, does not serve as an argument to those who do not so apply it.
     Do the Writings say that the eagle or the lion have a good correspondence? That they sometimes have a good signification is another matter.
     In the Word, Isaiah xxv, 6, has it, "wines on the lees," and when Swedenborg renders this "lees of wine," his meaning is unmistakable, for it is the wine of the Holy Supper he is speaking of as being a feast.
     If our correspondent would confine himself more to the consideration of principle before proceeding to matters that pertain to individual application or to illustration or to conjecture, the discussion would bear more promise of coming to something definite.-ED.
VACCINATION ARRAIGNED 1899

VACCINATION ARRAIGNED A. K. Roy 1899

EDITOR OF NEW CHURCH LIFE:

DEAR SIR.-I observe in January Life an item of news relative to William Tebb, the English anti-vaccinationist.
I would call the attention of the readers of the Life to a recent work, A Century of Vaccination and What it Teaches, by W. Scott Tebb, M. A., M. D. (Cantab), D. P. H., Surgeon to the Buscombe Hospital. Swann, Sonnesohein & Co., Limited, London, 1898.

The author is, I believe, a son of the above, as he dedicates the book to his father, William Tebb.
     It is one of the most notable medical works of recent times and is an unanswerable impeachment and arraignment of vaccination. It begins with small-pox "inoculation" and goes back to the time of Lady Mary Wortley Montague, who introduced the practice into Britain from the East in 1721. She had her daughter inoculated with small-pox by Maitland. It shows from the early history of vaccination how it was accepted by the medical profession on inadequate evidence. It then discusses "The Decline in Small-pox Since the Introduction of Vaccination;" "Some of the Causes of the Decline in Small-pox Mortality;" "The Incidence of Small-pox on Vaccinated and Unvaccinated Communities;" "Does Vaccination Prevent Small-pox?" "The Mitigation Theory;" "Re-vaccination;" "Influence of Sanitary Measures on the Incidence and Mortality of Small-pox;" "The Injurious Results of Vaccination," extending over 118 pages. And he then sums up the whole subject:
     "Hundreds of thousands of pounds of public money," he says, "have been spent on what I am satisfied is nothing but a useless and mischievous fallacy. It is strange that members of Parliament do not perceive that the strength of the pro-vaccinist party lies in the public endowment of the practice. Right through the century there has existed a body of officials, ostensibly paid to promote the practice of vaccination, but also, partly at least, paid to vindicate it theoretically, and to explain away its failures and its accompanying disasters. But for this State aid vaccination would long ago have been consigned to that limbo which has received a thousand similar fads, but which, fortunately for the public, have not secured official recognition and support.
     "Take away first the compulsory law (this the conscience clause has practically done) and, then take away (if vested interest is not too strong for you) the endowment of the practice; and, when this has been effected, medical men will find themselves for the first time since 1803 free to discuss the vaccination question as a scientific one on its own merits. To what result that unfettered discussion will lead I have myself (now that I have studied the matter carefully for some years) no sort of doubt.
     "In due course of time the tradition of the dairy-maids of Gloucestershire will take its proper place among the legends and folk-lore of the past; and if allowed to prophesy, I cannot help thinking that another generation will look back with amazement and incredulity that for a hundred years people should have worshiped at the shrine of a strange, unreasonable, and mischievous superstition."
     He also shows that syphilis, leprosy, erysipelas, consumption, and tetanus have been communicated and spread by vaccination.
     It is a most interesting and instructive book, and turns the statements of the advocates of vaccination against the practice they seek to uphold. Yours truly,
     A. K. Roy.
               TORONTO, January 10th, 1899=129.

     [The foregoing communication was unfortunately crowded out last month. We expect to publish next month a paper on vaccination and other inoculatory methods of treatment, by Dr. Harvey Farrington.-ED.]
"THE PRINCIPIA." * 1899

"THE PRINCIPIA." * N. DANDRIDGE PENDLETON 1899

     ITS VALUE TO THE NEW CHURCH THEOLOGIAN AND TO THE CHURCH IN GENERAL.

     * This paper, together with one by Mr. Riborg Mann on "What does the Principia contain for Natural Science," was read before the Swedenborg Philosophy Club, of Chicago, on January 19th. Through courtesy of the President and of the writers, both have been furnished for the columns of the Life. Mr. Mann's paper will appear next month,

     THE Principia is a "philosophical explanation of the elementary world," written by Emanuel Swedenborg prior to his intromission into the spiritual world; thus before that time when, by Divine right, he signed himself, "Servant of the LORD JESUS CHRIST." This philosophical work therefore does not bear the stamp of Divine Authority, and it is not a part or portion of the Revelation given to the New Church. This conclusion seems to be warranted, not only by the fact stated above, but by the very nature of the work itself.
     Examination will show that however true the principles found within its pages may be, yet it does not deal, nor does it profess to deal with those spiritual and soul-curing truths which are found in the works commonly called theological; and which were given from God out of heaven, and written by command, for the purpose of establishing the Church known as the New Jerusalem.
     It would therefore appear that between the theological and philosophical or scientific works of Swedenborg there is a line of demarcation both broad and deep. In other words, that they are separated by what is known in the Church as a discrete degree. And this means that they are related to each other, not by continuity, but by a certain contiguity; that the spiritual truths unfolded in the theological works are related to the natural truths propounded in the philosophical works, as that which is spiritual is related to that which is natural-by correspondence.
     I am aware that there are in both the theological and scientific works appearances which may lead to the conclusion that the separation between the two is not full and discrete.
     It is known that some of the most important doctrines, afterwards given forth as matters of revealed truth, are found in the scientific works.
     But, to quote a strikingly lucid statement made in a recent paper by the Rev. Frank Sewall-"it is not the knowledge of correspondence that is supernatural or revealed, but the knowledge of the things that correspond; it is not the knowledge of Discrete Degrees that is supernatural or revealed, but the knowledge of the things that compose those degrees."
     This statement at once brings into clear light the line of demarcation, at the same time recognizing the wonderful heights to which Swedenborg rose while engaged in propounding his philosophical principles. He touched the very borderland of the spiritual, and strove to enter, but fell back baffled.
     Yet, in his daring but reverential attempt to scale the heights of heaven and discover the soul, he built the most marvelous structure that has ever been formed by the hand of man. He discovered hitherto unknown truths in both science and philosophy, which, under the Divine leading and guidance, were given him that be might have adequate vessels for his subsequent reception and giving forth of the truths of Divine Revelation. These vessels or truths we find him constantly using in his theological writings.

And this it is that gives the appearance of continuity between his scientific and theological works. If thus we look at the matter from such appearances, we see a continuity from first to last. If we stand at the point where the Principia begins, and look up, we shall see a continuous way leading even to the Coronis. But if we look back down that way from the Coronis, we shall see a break full and complete, like that between spirit and matter. How Swedenborg passed over from the one kind of work to the other is too well known to be retold here
     My subject is the value or use of the Principia to the Theologian, and to the Church in general.
     But to discover the use of a thing, we must first find its place, for therein alone is it useful. Out of its place, it is apt to produce confusion. So it is with the Principia. And I have written thus, limiting its place, not that it may in any degree be undervalued, or its teachings called in question, but that it may be rightly estimated.
     If you please, lift up the concordant truths contained in the Principia to the plane of the Writings, and show that they agree or correspond. But beware and not draw down the Writings to the plane of the Principia by claiming that they are but a piece of one whole. For, if this be done, you will not make the Principia more, but the Writings less.
     Acknowledging, then, that the Principia is not one of the books of Revelation, should we approach it with the same caution that we would the philosophical speculations of another learned writer? I think not.
     The fact that the LORD was continually leading and preparing him from his earliest infancy for his supreme office may well warrant us in giving to his earlier philosophical and scientific writings the title of "Illuminated Works," and I am convinced that all who have given them any study will agree to the title. But for myself, I must insist on a grave distinction between the words "illumination" and "inspiration," for the latter word betokens Divine Revelation.
     What, then, may be the use of these illuminated works-if I may so call them-to the theologian?
     The first need of a theologian is to understand his theology. And it has been noted before that Swedenborg makes constant use of the natural truths discovered by him in clothing the spiritual truths which subsequently came to him by inspiration.
     This fact makes an understanding of these natural truths vital to a full comprehension of revealed truth. It is not for me to say that the Writings are not sufficient to themselves, but it can hardly be disputed that the more thoroughly the Swedenborgian philosophy is understood, the broader is the basis for comprehending that which is involved in the Second Advent of the LORD. For as we follow and study the mode by which Swedenborg was prepared for his mission, so are we the better; prepared to receive and appreciate the fruits of that mission.
     The all of New Church theology centres itself around the teaching concerning the Assumption and Glorification of the Human, God becoming man and man becoming God. This is the doctrine that is peculiar to the New Church, and parts it from all others. This is the doctrine, an understanding of which is necessary for entrance into that Church, and also into its corresponding angelic heavens.
     Now when Swedenborg wrote the Principia he knew no more of the wonderful mysteries of the Assumption and Glorification than a babe unborn. And yet, if you will read in the first part of the Principia, his enlightened reasoning concerning the first natural point, that, Janus-faced prime, having but one boundary, yet looking two ways, on the one hand to the Divine, and the other to finite nature; if you will follow the first natural point in all its successive involutions, through one finite to another, until you reach the visible world upon which we stand, you will say, "This point, or this first of nature, is an open door, not only for the perpetual influx of the Divine, but also for the assumption of the Human by the Divine."
     On the other hand, read what the science of the day has to say concerning the atom, which may be said to correspond to Swedenborg's natural point, and you will look in vain for such an open door. For, after all, the effort of modern science is to construct the visible world without any practical intervention of the Divine. Hence the living, pulsing world in which we dwell is by the scientist evolved from the hardest and most lifeless of things-the atom. And it is difficult to see how any one who pins his faith to such an atom can give any satisfactory account of the mode by which God became incarnate.
     If these observations concerning the use of a study of the natural point meet with your approval then will the value of the Principia to the Theologian be in some sort shown.
     As to its value to the Church in general, it must be admitted that it has as yet been of little practical use.
     The Principia has been regarded by the Church at large as a kind of North Pole-very difficult of approach. Only a few daring adventurers have endeavored to discover its hidden secrets. But these, though their journey has hardly begun, have reported wonderful discoveries. It remains for them to put their discoveries in a form comprehensible to the members of the Church at large, and then we will be able to speak with greater precision as to the value of the Principia to the Church in general. However, my conviction is that when this work is done and the minds of the members of the Church have been infilled with a true science and a true philosophy, then the heavenly truths of our glorious revelation will find a ground marvelously well adapted for their growth and fructification. That which is now almost a desert will become a paradise, and the man of the Church will be u a "tree planted by streams of waters."
     We are casting to the winds glorious seeds. We marvel at the scanty growth. Do we not see that the cause of this apparent failure in our work lies in the fact that the ground is not well prepared. How can the tree of life flourish within us as long as its roots are entangled with the false theories of modern science? The truths of Divine Revelation are in no conflict with the truths of science, nor yet with the true facts of science. But they are and ever will be in conflict with the vain delusions which are spread abroad by the writings of those who know not the LORD.
     To meet and overcome these delusions is of first importance to the Church. And that this may be done effectively we need a reconstruction of the sciences; a reconstruction which will recognize, not God as nature, but God in nature.
     And it may be said this recognition is the very heart of the Principia. For that book is a philosophical treatise on the mode by which the elementary world is produced from the living Divine.
     Now should you ask me whether, in my opinion, all that is contained in the Principia be true or not, I should be compelled to answer, for instance, that I do not know whether that ghost-like active, which operates upon its co-existent finite or passive at every given angle, is in all points circumstanced just as described.

But I do know that the universal law of active or passive, from which the various conclusions in the Principia are deduced, is an eternal truth, and the prime law of order. This universal law finds its first expression in the relation of the Divine to all the forms of creation, and its second in the relation of spirit to matter. So universal is the law, and, at the same time, so singular in its operation, that it may be said that no third is ever produced, either in the realm of spirit or of matter, save by the conjunction of an active and a passive.
     We may assert that we are convinced of the truth of this law, not only from manifest things in nature, but also because it is given us as one of the great truths of
     Revelation. Hence, for the Newchurchman, there can be no question of this truth, which is the guiding principle throughout the Principia. This being granted,, then, as we read and ponder that work, one conclusion after another is forced upon us, with such a show of lucid reasoning that our hardihood in resisting is more and more overcome. Our incredulity, our amazement gradually gives place to conviction as the vision of a new and living earth comes into view.
     It has been said that Swedenborg studied and exposed the living, not the dead body. With equal truth may it be said that his elemental world is a living, not a dead world. Even as a scientist and philosopher, he had the celestial faculty of perceiving that all things of nature are instinct with Divine life. The world as he described it is so living that it may with propriety be called a new earth.
     As said, our amazement at the daring flights of his imagination gradually gives place to conviction, and our conviction is turned into rejoicing, as the realization grows upon us that this new earth of his is a fitting resting-place for the heavens.
     Not for one moment do I confuse this new earth with that which is signified in the Apocalypse; for that earth is the Church itself. But I do claim that the vision of a new world given us in the Principia will in the future prove a vital force in making stable that New Church signified by the new earth. And if this be true, then the value of the Principia to the Church in general will have been demonstrated.
     N. DANDRIDGE PENDLETON.
LORD'S ADVENT.* 1899

LORD'S ADVENT.* 1899

     * This sermon, which is one preached at Christmas, is submitted by the Rev. W. L. Gladish in further elucidation of his view on the subject-but now a matter of controversy-the Nature of the LORD'S -Temptations.--ED.

     His name shall be called . . . the mighty God, the everlasting Father.-Isa. ix, 6.

     "THE LORD from eternity, who is Jehovah, came, into the world that He might subjugate the hells and glorify His Human; without this no mortal could have - been saved; and they are saved who believe in him" (T. C. R. 2), and since no one can believe in Him unless he keep the commandments of His Word, this, too, is involved in believing in Him.
     To-day the LORD'S day, or Sunday, and the day we, keep in memory of His birth in the flesh, are one; and surely no less sublime a theme than His coming for our salvation -should engage our thoughts and melt hearts. Who came? How did He come? Why? And how are, we to think of His Human in relation to the infinite Divine? These are questions that must be asked and answered again and again by the individual and by the Church. We cannot hope that the answers shall be perfect, for even the highest angels are constantly perfecting their knowledge of these subjects. And yet since the spirituality of the individual and of the Church depends entirely upon a true understanding of these things-for the thought of God gives quality to all things of religion and of life-let us this morning seek with humility and reverence to learn so much as we are able to grasp of the wonderful means which the Almighty took to seek and save mankind.
     To the question "Who came?" the answer has already been given: "The LORD from eternity Who is Jehovah." Not a second person in the trinity, "born from eternity," but the one only eternal, infinite and Almighty God. There cannot be two infinites or two almighties. This would be a contradiction in terms. If the Child born in Bethlehem were different from other children, if His inner nature were divine at all it must have been the one and only Divine, the everlasting Father, for the Divine cannot be divided; that is unthinkable.
     How did he come? By birth of a virgin-having human mother but no human father. The power of the Highest overshadowed Mary, and that holy thing born of her was the Son of God. Since the human was conceived of God, since God was the Father of it and God cannot become two, therefore God himself must have been the soul of that Child whose birth we celebrate to-day. Outwardly to all appearance like another babe, He yet was inwardly organically one with the Supreme God.
     Why did He come in this way? First, because infinite love constrained Him. That same love which had led Him to create men that He might shower all blessings upon them and that His divine hunger for beings who would freely love Him in return might be satisfied; that same marvelous love which led Him to follow His children to ever greater and greater depths of sin and degradation, tenderly adapting Himself to their condition, now led Him to clothe Himself with a nature like our own that He might make Himself known by the seeing of the eye and by the hearing of the ear, might conquer the hells and restore man to freedom. While it was love that constrained Him, yet He could have made himself visible to men and His voice familiar without being born as a babe of human mother, but He could not otherwise have conquered the hells and glorified His Human; therefore the answer to this question, "Why?" must include also these two things.
     At first thought it seems strange that the Almighty should have needed to provide Himself a means of subduing the infernals. But it is not meant that they had any power against God. Between heaven and hell even there is a great gulf fixed (Luke xvi, 26), so that there is no point of meeting between the two. How much less could the infernals approach to Him who sitteth above the heavens, or He to them? And even if it were possible for them to be brought together it would mean the destruction of the evil-hence the destruction of man as well as of devils and satans,-for as dross cannot endure the purifying fire, so neither can evil endure the ardency of the immediate presence of the divine love. Therefore if the LORD as He was in Himself had approached to subdue hell for men, He would have destroyed both men and infernals, and the divine love would have been frustrated. It was necessary that a meeting point be established for these two opposite forces, and this could be provided only by a humanity into which could flow from above, unobstructed and without finite limitation, the power of God, while the same humanity should invite and receive from below the full infesting power of hell.

     Such was the humanity of our God and Saviour From the beginning of His life in the world He resisted and overcame the hells. And in His conquest He not only cast down those infernals from whom the infestation came, but He also at the same time cast out of His Human the perverted organism or vessel which made such an attack possible, and brought down from Himself divine substance to take the place of the infirm and finite which was rejected. Thus there was involved in the subjugation of the hells the glorification of His Human; that it should be made wholly divine and should forever remain a divine Body to the indwelling divine Soul.
     Before His coming in the flesh the LORD had in Himself the two prior degrees of His Human, actually His own, and the third or natural degree in potency (D. L. W. 233). That is, He already possessed a humanity answering to the two degrees, the celestial and spiritual, of the heavenly mind of man; thus answering to the three heavens. This it was that enabled the LORD to live in the angels and they in Him. But He had not as yet in actuality the natural degree answering to the life of men in the world. Therefore the divine power could come to the natural mind of man only through angels and not directly from Himself (D. L. W. 233).
     It may help us to understand how the degrees of the spiritual mind could be taken on and become the LORD'S without birth while the natural degree could not, to remember that with men the spiritual degrees are not man's but the LORD'S, nothing of proprium existing above the natural (S. D. 3474): wherefore the spiritual mind of man cannot be perverted, but if it open at all it must open according to divine order. Not so the natural degree. Here it is, and here alone, that there is ability to react against the Divine or with it as one shall freely choose. This was, therefore, the reason that the third or natural degree could not become actually the LORD'S except by birth of a human mother (D. L. W. 236) on a plane where there was freedom such as man, has. For there, must be on the part of the assumed Human, that it might be a Human answering to man's, a realization of freedom to act against the indwelling Divine; otherwise there could have been no reciprocal union between the Divine and the Human natures in the LORD.
     It was therefore doubtless involved in the divine purposes from the beginning that He should become incarnate in the flesh that He might become a complete man possessing in Himself even the lowest degree, and that He might thus directly from Himself impart His power to men in the world on their own plane of conscious life: not that this was necessary to perfect the Divine; it was not needed even for celestial men; but it was the divine, therefore the only, means of establishing a connection between the LORD and fallen man.
     How are we to think of the LORD JESUS CHRIST, and especially how are we to think of His Human? Shall we think of Him as our elder Brother? We are expressly warned against that in the Heavenly Doctrines (A. R. 32). Shall we think that the Humanity was taken on in order that through His human experiences the heavenly Father might learn to know our trials, might learn to sympathize with us in our hardships, and thus might know us better and love us more tenderly?
     But such a thought involves a denial of both the divine omniscience and the infinite, all-embracing, all-sufficient divine love. It is to say that the All-wise must gain knowledge and that Love Itself must learn to be more loving.
     The Word does not give us this conception of the man Christ Jesus. He is there presented as a Hero, a Conqueror, a mighty Man of war. We read of His victorious combats and of salvation extended to men with powerful arm. He was to be called Immanuel-God with us. He came not to learn to know us, but to free us from the power of hell and to make it possible by means of His glorified Human to forever keep us and all men on all earths in freedom, and in the acknowledgment of a visible God who is Man.
     True, the Human of the LORD developed according to order as does that of another man. His mind must be opened by means of knowledges acquired through the senses, and only to the extent that His natural mind was thus developed could He be conscious of His indwelling divine nature; and yet what a difference! His internal mind contained at birth all the good and truth-that is, all the love and wisdom, of the whole angelic heavens (A. C. 4963), and this to some extent purified by the fact of its being woven into a covering by the divine Soul. So that each and every fact which He gained by the senses not only opened His natural mind to that extent, but He at the same time became conscious of all that the whole angelic heavens knew which rested upon this external fact; and more, He was conscious of the limitations of their thought, the impurities of their affections so that from earliest childhood He began to set the heavens in order.
     True, the LORD had an infirm Human, He was assailed by all the hells, He endured temptations of such severity that we can have no conception of the violence of them. Will it be possible for us to think of Him being assaulted by all the hells and conquering them all and yet observe the teaching of the Doctrines that the Human of the LORD is not to be thought of as the human of another man? (Doct. L. 21). This seems certain, that if we think the LORD'S temptations took the same outward form and quality that ours do when we are filled with the lust of doing the sins of our fathers or repeating the sins of our youth we are not remembering the command to think differently of the LORD'S Human from that of a common man. But it must be remembered that temptation takes its form from him who is assailed and not according to the source from which the assault comes.
     But first, a word as to what temptation is. We so commonly confound temptation with lust for wrong-doing, when yet temptation is the conflict, the struggle that results when one resists an evil. An evil man cannot therefore be tempted, but he, only, who has conscience or love of the LORD. The Church must first be planted in man and must be loved, and then that which assaults that love produces temptation which is a trying and proving of his spirituality.
     And now let us see if a practical illustration will not make it very clear that the form of temptation depends upon him who is tempted and not upon the exciting cause of the temptation-thus that the LORD'S temptations not only exceeded ours in intensity, but that they might be and must have been different from ours in nature, because His Human was different from ours.
     A young man with character scarcely formed may be thrown into the company of law-breakers. It is suggested that some crime be committed. The young man may feel a desire to go with the crowd rather than to break with them. But from conscience he fights against the desire. And this constitutes his temptation, it is a struggle to keep from yielding and becoming a criminal.

An older man with character more fully developed may be thrown into the same company. The same suggestion is made. But it meets no response in his breast; he has no least thought of doing such a crime. But he may be filled with wrath that they should have thought him capable of such things. He may in his anger wish to kill those who sought to enlist him in such villainy. This desire to do violence, not to the innocent, but to his tempters, is what he must fight against, and this is the form his temptation takes. Another man under the same circumstances may, still without thought of yielding to their solicitations, be brought to despair of the Divine Providence that men should be allowed to grow up under such surroundings as these have had. He may be led to think that they have not had a fair chance for salvation. He may be so oppressed by a realization of their great wickedness that his trust in the goodness of the LORD is almost taken away. This is the form the temptation takes with him, and it is along this line that his fight must be made. And still another, without feeling any of that active stirring up of hell within him, may by the same experience be brought into a state of sadness and gloom, in which all his joy is temporarily gone, and he is wholly unable to rise out of a kind of spiritual darkness or night into which he has been plunged. Against this spiritual paralysis he must fight, and this is the form the temptation takes with him. I Here are four wholly different temptation-combats, and all four were brought about by exactly the same cause. The temptation in each case depended upon the character of the man, not upon the nature of those who would entice him to evil.
     So was it with the Humanity of our LORD. Assaulted by the most sensual of the hells who would think that He could be led to desire to do the bestial things men do under the same influence? How could this temptation take the form of a wish to set up an earthly kingdom and rule over the Jews when He was fully conscious of their vileness and their limitations, and at the same time was conscious of Himself possessing all the wisdom of all the angels and more? Possibly there might have been in His hour of temptation some desire to rule over heaven or over men without due regard to human freedom. The ardency of His love for the salvation off men may have caused temptation to take this form. I do not know. But considering what He was and who He was, even as to His Human, I cannot conceive it possible that His temptation would concern an earthly throne, as might very easily have been the case had He been merely human.
     Let us not forget that JEHOVAH took on humanity, and that it was His Humanity even from conception; not fully divine, not yet perfected, and yet far, far removed from the narrow limitations of our humanity.
     We are not to overlook the duality in the LORD. There were two natures, not one. Yet neither are we to think too meanly of His finite nature nor to unduly exalt His imperfections. It is the soul that makes man a human being instead of a beast. And the soul of the LORD being Divine, made His Human a Divine Human-the Human of Almighty God-even from conception to birth; so that "He was born a spiritual-celestial man, but all others natural's (A. C. 4594).
     To the extent that we think of the LORD'S Human as being like our own, to that extent we deprive ourselves of the benefits of His salvation. Jesus Christ as mortal man may touch our natural sympathies, may furnish a pattern or example for our emulation, and so may make us moral, but does not touch our spiritual nature. For that we must look to Him as the Hero, the Divine Man who, by His own Divine-Human Power, conquered our foes when in the flesh, and therefore has power to conquer them now in us. And depend upon it that all we lose of a feeling of blood relationship, as it were, by this more worthy thought of His Human, will be more than compensated by the additional power we shall gain to overcome evils as sins and by the raising of our ideals from merely natural to spiritual planes.
     The Divine Human is the only God we can know. He can effect no spiritual work in us till we know that He is God of Heaven and earth even as to the Human (A. E. 934). And this we cannot adequately realize so long as we regard even His maternal human in too limited and puerile a manner. How can we think of His Human as wholly like our own up to the time of His death on the cross, and then think of that Human which was seen on Sunday morning as being purely divine? It is manifestly impossible.
     We know that it was not the Divine that suffered and sorrowed and was tempted, but we ought also to know that His suffering and sorrow and temptation were not what ours are when our evil ruling loves are being subdued. For His ruling love was the love of saving men and his proprium was JEHOVAH (A. C. 4735).
     Let us, therefore, with undivided mind and heart, look to the LORD Jesus Christ as God manifest; let us worship Him and trust in Him, even as we read of Him in the Gospel story of His life among men, as our God and Saviour, and so worshiping, we shall find in Him that water which springeth up into everlasting life.
Notes and Reviews 1899

Notes and Reviews 1899

     THE Philadelphia Times of January 9th contained an article on "Emanuel Swedenborg and His Life Work," signed "Alanus ab Insulis." The article is written in a not unappreciative spirit, and is in the main correct so far as it goes. It is mistaken, however, in attributing to Mrs. Leade's "Philadelphian Society" (London, 1670) any influence whatever over Swedenborg's views.

     "MY EXPERIENCE IN SPIRITUALISM" is a pamphlet in which Bishop S. Garrison, of San Francisco, Cal., gives about as vivid a picture of the frauds of materializing mediums, and of the vicious tendencies of this "cult," as we have ever seen. The fact that one who has once come under this unwholesome influence rarely throws it entirely off, is illustrated in Mr. Garrison's case, for he evidently still believes in a purer spiritualism, distinct from that of the mercenary seance-holders.

     "WHY I am a Vegetarian" is a booklet published by Frances L. Dusenberry, Chicago, in which Mr. J. Howard Moore explains that he refrains from meat-eating as cannibalism, his evolutionary convictions leading him to regard lower animate creation as differing from himself only in form, not in essential quality of life. Mr. Moore's English is vigorous, but his argument is not convincing to a Newchurchman, although the Writings contain statements which, in the minds of some, awaken scruples as to eating things slain.

     The January New-Church Magazine contains a description and three views, one exterior and two interior, of the handsome Birmingham Church, in Wretham Road. Readers of the Annals will know that in Birmingham the first New-Church temple in the natural world was erected in 1790. The original building-the Magazine article informs us-is standing to-day, occupied by the Baptists. The Society moved to another building in 1794, and again in 1830, which latter was occupied until 1876. Then the society took up its quarters in the present Gothic structure, which had been three years in the building. This accommodates 500 persons and cost in all about $60,000.

     ACCORDING to The Pathfinder, Athens, Georgia, is trying a modification of the Norwegian system of controlling the sale of intoxicating beverages, which is put "under the control of the Christian people of the community, who are anxious to confine the liquor traffic to the narrowest possible limits."

According to the provisions of the measure, neither the State nor its agents in the handling of business are affected in any way pecuniarly by the volume of the latter. The following statement is made concerning the practical results:
     "The records of the city show that there was a great deal of disorder traceable to drunkenness in the last four years of the bar-room regime here. The same records show that in the last four years of prohibition there were more cases of disorder traceable to whisky than during the corresponding four years of bar-room rule. The same records show that since the dispensary was established there has been less of such disorder than in the same number of years in any other period of the city's history."

     THE Rev. T. F. Wright contributes the following to the Messenger, from the account from English sources, of the inhabitants of a certain South Pacific Island:

     "One of the most interesting features in connection with our cruise was the visit to Tocupia. This island is without a history. Its people are certainly not Kanakas, wooly-haired or stunted in stature. The whole island seems to give color to the Darwinian idea of a submerged continent in so far that the formation is mountainous with valleys, and has about 800 people on it. They are gigantic in stature; one we measured was six feet ten inches, and the women are proportionate. The men have long, straight hair, which they dye a flaxen color, and which in thick folds hangs over their copper-colored shoulders. The women - on the contrary, have their hair cut short. Strange to say, these natives have no weapons of defense at all. A remarkable law among them is that they only marry once, the superstition being that if a married man or woman dies, no matter how many children there may be, the deceased's spirit has gone ahead and is waiting for the other half."
     Mr. Wright adds: "What an island that would be to annex, compared with some we are taking!"

     IN Pastor Manby's paper Nyn Kyrkans Tidning, of January, 1899, the editor has the following:
"Intended New Church Missionary Work on the Southside of Stockholm (Sweden).
     "It is not the first time that New Church missionary work has been talked of in this part of the capital. In a very small way it has already been done, a few lectures having been delivered there by the writer and perhaps also by others. The 'Southside' is, so to speak, a city by itself, nay, we might say a large city, both as to the number of its inhabitants and as to modern means of communication. To us in the New Church the 'Southside' is of special interest, because Swedenborg there made his home for so long a time.
     "However, hitherto we have not come any farther than to the merest initiament of New Church activity in this part of the city. We have for our small circumstances now come into the agreeable situation of having no fewer than five New Church ministers in our country, four of whom are in Stockholm, and therefore we ought now to be able to give the 'Southside' a minister of its own. Our countryman, Pastor Rosenqvist, who has lately returned from America, is willing to start an orderly New Church Propaganda in this part of the city if only the means for such an enterprise could be obtained. It is needless to remind of the fact that the preacher must have so much of an income as will enable him to do justice to this important work, and we believe that if those friends who wish to see this use performed with success will do their share, enough will be obtained for the purpose. Permit us to call your attention to Pastor Rosenqvist's appeal in this paper, and to recommend from our heart this new undertaking to the careful consideration all friends of the New Church. But let that which may be done, be done now! "M."
OUR SHEPHERD 1899

OUR SHEPHERD 1899

Thou art our watchful Shepherd, Lord,
     And in Thy ceaseless care
Thy flock doth feed by flowing streams,
     In pastures green and fair.

When storms awake, and wintry blasts
     Sweep o'er us, cold and drear,
We look to Thee in hope and trust,
     We know Thy fold is near.

And when in darksome, downward ways,
     Afar from Thee we roam,
Thou comest through the deepest gloom,
     To bring the wanderer home.

Then guided by Thy rod and staff
     Our path shall upward tend,
To reach at last Thy heavenly fold,
     When life on earth shall end.
PESSIMISM AND OPTIMISM 1899

PESSIMISM AND OPTIMISM 1899

     A MAN is not a pessimist unless he prefers looking at the worst to looking at the best. He is certainly not a pessimist if he habitually looks, first of all, to the LORD in His Truth, though he look thence with opened eyes and see in the world dreadful things that are covered from a superficial observer. No matter how attentively he may examine into and declare the evils he sees, he is not a pessimist so long as he believes that they are curable and will be cured in the LORD'S (not man's) own good time and way. He is not a pessimist if he reflects and descants upon the lurid picture the Writings paint of the proprium, the depravity of man and the state of the Christian world-if his end is that spiritual corruption may be opened and healed, and that Divinely implanted affection of truth may be protected from the scorching, freezing, or contaminating spheres which the revelation shows encompass his daily walks.
     On the other hand, he is not an optimist if he habitually defers to the dictates of natural compassion and hopefulness to the extent of ignoring not only the injunctions of the Writings, but also matters of common observation, occurring either in his own experience or under the public eye. If he asks of himself how many out of all whom he knows in the Old Church he would cheerfully trust-absolutely free from all considerations other than conscience-with the property or well-being of himself and his dearest ones, and finds out of many very, very few, and of those few still fewer whose motive would probably be more than merely external honor or other natural affection-then is he no true optimist, though he proclaim with trumpet-blast his high estimate of human nature and of Old Church civilization.
     We do not fear the charge of pessimism when, picking our way amid stones, briers, and quicksands, we do not keep our eyes fixed on the beauties of nature. Even so we should not fear to study the awful revelations of the Doctrines concerning the quality of the unregenerate nature, but pray only to be guided safe between the rock of spiritual pride and contempt of others and the whirlpool of a false charity that would disguise or call by another name that which is evil.
LETTER FROM ALLENTOWN 1899

LETTER FROM ALLENTOWN C.H.E 1899

     CELEBRARATION OF SWEDENBORG'S BIRTHDAY.

     ON Sunday evening, January 29th, we had a supper at the house of Mr. Weirbach in celebration of Swedenborg's birthday. There were twenty-seven persons present, almost all in active sympathy with the General Church. The program included, after the toast to the Church, one to "Swedenborg the Scientist," which was ably responded to by Professor Brickenstein; This was followed by a toast to "Swedenborg the Revelator," to which Rev. Mr. Alfred Acton responded, referring to the difference between Swedenborg as a revelator and the Prophets, in that Swedenborg wrote from a rational understanding of what was being revealed, -which was not the case with the Prophets. The next toast was to " New Church Education," responded to by Mr. J. Waelchli. Mr. C. D. Weirbach responded to the toast, "The General Church of the New Jerusalem." In response to the toast to "The Allentown Society," Mr. J. Kessler, the Secretary, read some very interesting accounts from the records of the Society, including a report of its doings in the last four years. Mr. Weirbach spoke of the dark times through which the Society had passed, and how it had felt the effects of not having services whenever they had been suspended for a short interval, concluding with an expression of gratitude to Mr. Acton for his useful services. A toast to "The Bishop" finished the list of formal toasts, which was interspersed with songs and the reading of several appropriate poems. The occasion was a most enjoyable one, especially on account of the prevailing sphere of unity of thought; and if there were any who had fears that Society was losing its distinctiveness as a part of the General Church, they must have been dispelled that evening.
     C.H.E.

CHURCH NEWS 1899

CHURCH NEWS Various 1899

     Huntingdon Valley. - SWEDENBORG'S birthday received special recognition this year by a banquet tendered by the College "Athletic Club" to the male members of the settlement. Thirty-six attended, inclusive of pupils and students, and song and frolic alternated with more serious subjects have a way to make a rather unique occasion. Among the latter Bishop Pendleton's response to the toast, "Swedenborg, Scientist and Revelator," was so earnest and thought-provoking that its not being recorded is regrettable. "The Church: Expansion of the General Church in particular," was responded to by Professor Odhner in characteristic style, arousing enthusiasm. Pastor Synnestvedt acknowledged a toast to the "Community and its Recent Expansion" (Miss Synnestvedt) and his remarks were feeling and valuable. Professor Price did justice to "True Science," and Mr. R. M. Glenn's tribute to President McKinley, taking in also the "Territorial Expansion," started a discussion in which the one opponent of accepting the responsibilities of Philippine government had a lively time holding up his end. In addition to other speeches and a recitation, the Glee Club did their part, and Mr. Van Horn's song, "Mush, Mush," with Mr. Wells's new topical verses, made a great deal of merriment.
     ON February 5th the Rev. Andrew Czerny preached in Philadelphia, his place in Brooklyn being supplied by the Rev. H. B. Cowley.
     THE PRINCIPIA CLUB held its regular meeting on the 20th. The evening was devoted to the consideration of the first installment of Miss Beckman's work entitled, "Studies in rational psychology from Swedenborg's Regnum Animale." The opening pages were read and commented on, but It was evident that to determine the value of the work would require study, and so the meeting referred the work to the Committee on Scientific Research, to report at our next regular meeting.
     Pittsburgh.-ON the evening of January 18th the Annual Meeting of the Pittsburgh Society was held in the Church building, on Wallingford Street. The Treasurer read a very encouraging statement of the finances of the past year, which showed that the method of collecting subscriptions introduced last year has been satisfactory. The - main object of the meeting was to discuss the advisability of inviting Bishop Pendleton to visit us and organize our Society into a particular of the General Church. Nothing definite could be decided upon, and the subject was left for a future meeting.
     On the evening of January 30th, a supper and social was held in the Church, commemorating Swedenborg's birthday. Mr. Bostock read from T. C. R. n. 483, and spoke briefly concerning the suppers of the early Christians. At intervals during supper several of the gentlemen read extracts, selected by Mr. Bostock, from the Documents, Principia, and The Soul. The selections were, 1st, Swedenborg's Dress and Appearance (Doc.); 2d, His Observations on the Sensual Nature of the Catholic Worship (Doc.); 3d, Visit to the Fair at Amoter dam Doc.); 4th, "Experience is not Wisdom" (Prin.); 5th, "Inclination to find fault in others" (Doc.); 8th, "Friendship" (Soul); 7th, Genuine Bravery (Soul); 8th, True Ambition (Soul); 9th, Swedenborg's Talent for the Promotion of God's Glory (Doc); 10th, His Temptations and Unworthiness (Doc.). Toasts were proposed to the Church, Swedenborg, and Social Life. The balance of the evening was spent in dancing.     A. O. L.
     Glenview.-ON Wednesday, February 1st, occurred the wedding of Miss Tulip Synnestvedt and the Rev. David H. Klein. The ceremony was performed by Rev. N. D. Pendleton at the club house in Glenview at eight o'clock in the evening. After the guests had assembled, and while waiting for the wedding party, they all united in singing the Ninth Psalm, and when the service was over, the Nineteenth was sung. The wedding party was quite a large one, there being five ushers an five maids, including the maid of honor. After the service was over congratulations were offered, after which the wedding sup per was served; then a few toasts were drunk, the principal one, which Mr. Klein responded to in a happy manner, being of course to the bride and bridegroom. Dancing consumed the rest of the evening until nearly midnight, when Mr. and Mrs. Klein made their escape, not through showers of rice, alas! because no one had thought to provide that necessary adjunct to a wedding, but we made up for its loss by pelting them with rose leaves.
     Denver.-THE Rev. Richard De Charms writes, in a personal letter, that the Society there "celebrated, in a modest way, through the medium of a social supper at the Chapel, Swedenborg's birthday."
     Parkdale.-THE anniversary of Swedenborg's birthday was celebrated here by a social meeting on Sunday evening. The following toasts were drunk and responded to: "Swedenborg's Youth and Early Manhood," "Swedenborg a Scientist," "Swedenborg a Traveler," "Swedenborg's Reliability," "Swedenborg the Revelator," "Swedenborg a Poet," and "The Man Swedenborg." The beautiful poem entitled "Swedenborg's Garden" was recited by Miss Ella Roy. The response to the toast The Poet" was rendered especially interesting by being closed by original lines in verse by the speaker, Mr. C. Raymond:

     A TRIBUTE.

We hail thee, faithful servant
     Of JESUS CHRIST our LORD:
To whom He deigned converse-
     Revealed the Inner Word.
To whom He ope'd the Heavens,
     Unbarred the gates of Hell,
Bade thee their hidden secrets
     To all the peoples tell.
Proclaim the wondrous message,
     The LORD has come again
To heal the heart of nations-
     The way of Life make plain.
Hail, then, most highly favored
     Among the sons of earth l
We would this tribute bring thee
     And celebrate thy birth.
               CHAS. BROWN.
LETTER FROM MR. BOWERS 1899

LETTER FROM MR. BOWERS J. E. Bowers 1899

     Ontario.-In the city of Hamilton, during the put year, ten or twelve persons have become earnestly interested in the Heavenly Doctrines. On invitation of the New Church people, I held service in Hamilton, at the house of Mr. Richard Brierley, on Sunday, January 29th. Preached on Matt. vii, 12. A young man, Mr. James Lennie, one of the converts to the faith of the New Church, was baptized. The Sacrament of the LORD'S Supper was also administered, twenty-three persons taking part. Among the communicants were an Episcopalian clergyman and his wife, who a few years ago became believers in the Doctrines, and on this account his Bishop has for some time left him without a "charge."
While at London I received a telegram asking me to go to Rockton, to officiate at the funeral of an aged New Church lady, on February 3d. The service was held in a Methodist meeting-house, which was well filled, The people gave very close attention for an hour to the discourse, which was ex tempore, treating of the resurrection and future life of man, and the nearness and reality of the spiritual world. But few of the congregation had before heard a New Church sermon.
     Michigan-On Sunday, February 12th, I preached, and administered the Sacrament of the LORD'S Supper, at the house of Mr. Thomas Webster, at Gorand Rapids. The Circle is small, but our friends there are thoroughly in earnest as to all things of the Church. Two families also were visited at Belmont, ten miles north of Gorand Rapids.
     J. E. Bowers.
Editorial 1899

Editorial Editor 1899

     NEW CHURCH LIFE.
     PUBLISHED MONTHLY BY THE ACADEMY OF THE NEW CHURCH.
     516 Miner Street, Philadelphia.

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     Subscriptions also received through the following agents:
UNITED STATES.
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CANADA.
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GREAT BRITAIN.
     Mr. Wiebe Posthuma, Agent for Great Britain, of Academy Book Room, Burton Road, Brixton, London. S. W.

PHILADELPHIA, MARCH, 1899=129.
     CONTENTS                         PAGE
EDITORIAL: Notes                         33
     The Consummated Church-I          34
THE SERMON: Progression Through Changes of State     36
      In Remembrance of Me               38
      Life's Purpose (couplet)          39
      Teachers' Institute-IX          39
COMMUNICATED: An Appeal from Sweden          40
      Creation and the LORD'S Glorification     40
      Statistics,                    41
      Total Abstinence               41
      Vaccination Arraigned               41
      The Principia; Its Value to the New Church Theologian,     42
      The LORD'S Advent               44
NOTES AND REVIEWS                         46
CHURCH NEWS                              48
BIRTHS, BAPTISMS, MARRIAGE, DEATH          48

NEW CHURCH LIFE
Vol. XIX, No. 4. PHILADELPHIA, APRIL, 1899=129. Whole No. 222.
     THE CONSUMMATED CHURCH-II.

     To grasp the irretrievable ruin involved in "consummation" we must have knowledge and perception of the deep-seatedness of its cause, viz.: the preference and exaltation of self above the LORD. For this more and more closes man's internals to the influx of life.

     "The evil not only of the Most Ancient Church which existed before the flood but also that of the Ancient Church after the flood, also of the Jewish Church, and subsequently of the new church established among the Gentiles after the coming of the LORD, as also of the Church of the present day, is that they do not believe the LORD or the Word, but themselves and their own senses. Hence there is no faith, and where there is no faith there is no love of the neighbor, thus every evil and falsity" (A. C. 231).

     The origin of evil, then, is the turning away from the LORD to self, from life to death. Life is of the Infinite alone-that is, of the LORD. What is finite is of itself inert, tending to decay, disintegration, and death; in death it ends except as it is elevated and made to communicate with and receive life. Thus men are without life of their own, being only finite receptacles of life. Unless in them the Divine end in creation be fulfilled by free human reception and reciprocation of that Divine influx, with a consequent return to the Divine Life and conjunction therewith, the sunlight of spiritual life is as it were lost in the inert substances of the proprium, as light is lost in a dead, black surface. According to order the dark background of self-hood is necessary, and, if order be not subverted-if man does not refuse to co-operate-the proprium only serves to bring out in fulness the beauty and glory of the LORD'S gift of life. Out of the perfect equilibrium thus secured between the tendency to death on the one hand and the forces of spiritual life on the other, arise unimaginable possibilities of angelic perfection-of reflection and as it were reproduction of qualities and activities that exist in prototype only in the Divine: But if man breaks the equilibrium by lending the weight of his free-choice to the side of proprium, to the forces of death-when he prefers to lead himself-then he becomes a form not receiving but perverting and destroying life.
     With the first turning away from the leading and guardianship of the LORD began the Fall of man-the man of the Pristine Church. Such, too, is the beginning of the fall of every Church. As the decline goes on the forces of death gather momentum, and the Church breaks through, one after another, the safe-, guards, expedients, and restraints with which an infinitely resourceful and merciful Providence seeks to stay the downward course so far as may be without violating human freedom of choice. Having thus burnt its bridges behind it there is no return for the Church-it is brought face to face with death, from which there is no escape. And in proportion to the purity of the truths of faith possessed by a Church the more complete is the spiritual destruction effected when it falls away from and perverts them-the deeper the resulting darkness, the more total the victory of the human proprium and the powers of death. Hence, when to that Church once founded in light by the LORD Himself in Person the decline and final consummation came, nothing was left but abomination and desolation.

     "After the LORD'S coming into the world a Church was instituted by Him which saw, or rather teas able to see, Divine Truths in light" (T. C. R. 109).
     "They of the Christian Church might have been in fuller light [than the Ancient Church] if they had acknowledged internal things, or had believed and done the truths and goods which the LORD taught" (A. C. 4489).
     "At the end of the Church every one wishes to live for himself for the world, and according to his own bent, and few wish to live for the LORD, for heaven, and for eternal life" (A. R. 716).
     "Infestation from Falses and thence the consummation of every Truth, or the Desolation, which at this day prevails in the Christian Churches, is meant by the great affliction such as teas not from the beginning of the toot-id nor ever shall be-Matt. xxiv, 21" (B. B. 74).

     The Writings make it very clear why, in spite of the destruction of the Church by self-love the form of a Church and the practice of worship and the externals of religion nevertheless remain. It is because it is inherent in man to worship that which he loves (A. C. 10,407), and this is because he was framed to worship God; and hence even in his perversion the tendency remains to surround his love with the appearance and formalities of sanctity, and to impress into the service of such worship the holy truths of faith, falsified for the purpose by being warped from their proper place and meaning. Self-interest also is keen to see the external power that holy things exert, even though it be blind to the internal whence the power is derived. Hence there is a long distance and many stages to be passed before a backsliding Church, or man of the Church, openly denies the visible God and turns to that cunningly-disguised form of self-worship, the doctrine of an invisible God; still more so before it arrives at open irreligion, or rejection of the very form of doctrine, piety, and morality of life to which all evil eventually leads. Such rejection takes place with most only when, arrived in the other world, the light of heaven strips them of their borrowed plumage in preparation for their final abodes in hell.
     Each of the indefinite varieties of evil loves has its own peculiar supporting falsities; hence have arisen the many forms of perverse religiosities on earth, all of them-even the worst-characterized by more or less of apparent goods and truths such as ingenuity may apparently confirm even from the letter of Divine revelation itself. And indeed these apparent goods and truths are, in the Divine Providence, made use of in preserving the salvable but ignorant in a state of life preparatory for later instruction and regeneration by the truths of a genuine faith. But neither the existence of this latter class, nor the existence of piety and morality-no matter how highly cultivated,-nor yet the persuasion of their own sanctity in which the outwardly religious are,- diminish in any respect the force of the express teachings of the Writings in which the "Lamb" now lays open the "Book of Life" and reveals the state of the Christian Church of to-day.

     "'Who is worthy to open the Book and to loose the seals thereof'-signifies, Who has the power to know the states of life of all in heaven and on earth, and to judge every one according to his state?" (A. R. 259).
     "When by opening the Book is signified to know the states of life of all, by looking upon it is signified, to see what the state of life of each one is; wherefore by no one being able to open the Book nor to look thereon is signified that they cannot in the least. For the LORD alone sees the state of every one from inmosts to outmosts; also what a man has been from infancy even to old age, and what he will be to eternity; as also what place in heaven; or in hell he will share. And the LORD sees this in an instant and from Himself; because He is the Divine Truth itself; or the Word; but angels and men not in the least, because they are finite; and those who are finite see only a few things, and external ones: and these they by no means see from themselves, but from the LORD" (A. C. 262).

     This number admonishes us, if we would know the truth on this important subject, not to seek to "see from ourselves,"-not to judge from appearances, nor from our own impulses, no matter how benevolent they, may seem,-but from the LORD in His revelation, Who alone knoweth the state of each and all in the universe.
     The essence of all religion is the idea of God, together with a life formed according to that conception. In the January number we essayed to show that if he would be saved from self-worship man must worship a visible God,-visible in a human form. That being established it follows that in proportion as the idea of anyone concerning the Divine Man is adequate and true, the life of self-abnegation and religion formed thereon will be pure and truly spiritual. Conversely, in proportion as the idea of God is false the religion and life will be spurious. Yet, since religion depends upon the conjunction of life with the confession of God, it follows that spiritual quality is determined by the degree in which one lives up to the best he knows. They who incline to a life according to the Divine Will rather than to that of self-will and self-intelligence, will incline to worship the true God, when He is known; but, on the other hand, the first lapse from uprightness and charity in the Church, where there is knowledge, manifests itself in a deterioration in the true doctrine of the LORD. Revelation teaches this and history confirms it. And because the infant Christian Church from the first was weak in charity, and soon fell away from what little it had, that Church from the first began to pervert the doctrine of the LORD in all manner of ways.

     "The Christian Church, in its infancy, began to be infested and torn asunder by schisms and heresies, and in process of time to be lacerated and mangled, scarcely otherwise than as it is read concerning the man who went down from Jerusalem to Jericho, and was surrounded by robbers, who, after they had stripped and beaten him, left him half dead (Luke x, 80). Whence it has come to pass, as it is read concerning that Church in Daniel. At length upon the bird of abominations shall be desolation, and even to consummation and decision, it shall drop upon the devastation (ix, 27). And according to these words of the LORD: Then shall the end earns, when ye shall see the abomination of desolation foretold by the prophet Daniel (Matt. xxiv, 14, 15). Its condition may be compared with a ship laden with merchandise of the greatest value, which, as soon as it had got out of the harbor, was immediately tossed about by tempests, and presently, being wrecked in the sea, sunk to the bottom, and then its merchandise is partly corrupted by the water and partly torn to pieces by fishes" (T. C. R. 378).
     "That the churches after the time of the Apostles fell away into so many heresies, and that at the present day there are none other than false churches, is because they did not approach the LORD; when yet the LORD is the Word and the very Light that enlightened the whole world" (Inv. 38).
     "By the Apostolic Church is meant not only the Church which was in various places in the time of the Apostles, but also in the two or three centuries after their times. And at length they began to pull off the door of the temple from its hinges and to rush like thieves into its sacred recess. By the temple is meant the Church, by the door, the LORD God the Redeemer, and by the sacred recess, His divinity; for Jesus says, Verily I say unto you, he who entereth not through the door into the sheepfold, but climbeth up any other way, is a thief and a robber. I AM THE DOOR; if any one shall enter through Me he shall be saved. This wicked deed was done by Arms and his followers; wherefore a council was convened by Constantine the Great, at Nice, a city in Bithynia; and by those convened there, in order to cast out the damnable heresy of Anus, it was devised, concluded and confirmed by sanctions, that there were three divine persons from eternity, the Father, the Son, and the Holy Spirit, each of whom had a personality, existence, and subsistence by himself; and also that the second person or the Son, descended and assumed the human, and performed redemption; and that thence his Human, by a hypostatic union, had divinity, and that by this union He had a close affinity with God the Father. From that time heaps of abominable heresies, concerning God and concerning the person of Christ, began to spring out of the earth, and to exalt the head of Anti-Christ, and to divide God into three, and the LORD the Savior into two, and thus to destroy the temple erected by the LORD through the Apostles, and this so effectually that one stone was not left upon another which was not thrown down, according to His own words (Matt. xxiv, 2). . . . But what else could be expected from that council, and the following ones, which in like manner divided the Godhead into three persons, and placed the incarnate God under them upon the footstool? For they removed the Head of the Church from its body by this, that they climbed up another way-that is, they passed by Him and climbed up to God the Father as to another, only with the mention of Christ's merit in the mouth, that He would have mercy for the sake of that, and that thus might immediately flow in justification with all its train, which is, the remission of sins, renovation, sanctification, regeneration, and salvation, and these without the use of any means on the part of man " (T. C. R. 174).

     In other passages it is taught that in all these "false churches" the same vitiating principle of self-regard reigns; although in some the perversions are less infectious and deadly than in others. Thus in Trinitarianism the apparent attributing of divinity to the LORD has, in Providence, been made to serve the simple for spiritual food; while in the bald denial of His divinity, such as we find in Arianism or Unitarianism, there is nothing but manifest devastation and deadly contagion; for Arianism is Anti-Christ himself (see T. C. R. 167, 174). Yet the idea of a divided God-head is no better, nor essentially different from Arianism, when considered as it is in itself and as it is with the learned and the "intelligent" in that faith; for essential divinity is placed in the Father, who is invisible and thus unapproachable by love or worship. The feigned (because impossible) approach to such a Being, who is to be propitiated by the sacrifice of-not the proprium, but another person,-is destitute of spirituality.
     The inclination to self-worship contains the seeds of spiritual insanity, and therefore produces such doctrinal monstrosities as the divided God-head. But because even this heresy retains a formal acknowledgment of the divinity of the visible God, or the Son, the further development of the rebellious, self-leading spirit finally rejects even that appearance, also, and unblushing Arianism appears.

     "From this idea concerning God and concerning redemption [i. e.-by Mediation of the Son through the Passion of the Cross] all theology has, from spiritual, become to the lowest degree natural; which is the case because merely natural properties are attributed to God; and yet on the idea of God, and on the idea of redemption, which makes one with salvation, everything of the Church depends. . .
     "Therefore all things which the heads and members of the Church have delivered and still deliver, in their dogmatical theology, are merely natural.

The reason why nothing but falses can be derived thence, is, because the natural man continually acts against the spiritual, and then he regards spiritual things as ghosts and phantoms in the air. Wherefore it may be said that on account of that sensual idea concerning redemption, and thence concerning God, the ways to heaven, which are ways to the LORD God the Savior, are beset with thieves and robbers (John x, 1, 8, 9); and that in the temples the doors are thrown down, so that dragons and owls, the tsiim and jiim, have entered, and sing together in horrible discord. That this idea concerning redemption and concerning God pervades the faith of the present age, is known; for that faith is, that men should pray to God the Father that He would remit their sins for the sake of the cross and blood of his Son, and to God the Son that He would pray and intercede for them; and to God the Holy Ghost that He would justify and sanctify them. And what else is this than to make supplication to three Gods in their order? . . . And what then is easier for the devil than to do, as is said, divide and rule-that is, to distract the minds of men and excite rebellious motions now against one God now against another, as has been done from the time of Anus to the present day; and thus to cast down from the throne the LORD God the Savior, Who has all power in heaven and earth, and set upon it some one of His minions, and to ascribe worship to him; or, because it is taken away from him, to take it away also from the LORD Himself?" (T. C. R. 133).

     The above concluding words clearly indicate how the spirit of self-love in the Church manifested itself in diverse ways, first by the dominion of Babylon, and then, when another manifestation of the same spirit deprived the Pope of his supremacy, it elevated in his place not the LORD, but the contrary-human nature in its outward fair-appearing but inward filthiness of self-merit and self-intelligence; and this deification of human nature was accompanied by attacks upon the divinity of the Word and of the LORD in His Word.

     "A spurious and at the same time an adulterous faith is with those who regard the LORD as not God, but only as man. That it is so is very manifest from those two abominable heresies, the Arian and the Socinian, which were anathematized in the Christian Church and excommunicated from it, and that because they deny the divinity of the LORD and climb up some other way. But I fear those abominations lie concealed in the general spirit of the men of the Church at this day. This is wonderful, that the more any one thinks himself superior to others in learning and judgment the more readily he embraces and appropriates to himself ideas concerning the LORD that He is a man and not God; and that because He is a man He cannot be God. . . . Man has life from love and faith toward the LORD; and if this essential of faith and love-that the LORD is God-Man and Man-God-be removed, his life becomes death; and thus therefore the man is killed and devoured, as a lamb by a wolf" (T. C. R. 380).

     The above reference to the spirit prevailing among the men of the Christian churches, and the statement (T. C. R. 638) that after his death Arius nevertheless rose again and reigned secretly to the end, find striking confirmation in the well-known spread of Unitarian ideas even in the churches which retain nominal "evangelicism."

     "At this day if JEHOVAH were to appear in the Church as a Man, men would be offended, and would think that He could not possibly be the Creator and LORD of the Universe, because He was seen as man; and moreover, they would not have any other idea concerning Him than as of a common man. In this they believe themselves wiser than the ancients, not aware that in this they are altogether remote from wisdom; for when the thought is directed to a universal entity altogether incomprehensible, the idea falls upon no being and is totally dissipated; and in this case in its place is presented the idea of nature, to which all and singular things are attributed; hence the worship of nature is at this day so common, especially in the Christian orb" (A. C. 6876).

     Those who in their worship of three persons look past the LORD to the invisible Father cannot other than fall into worship of Nature in its inmosts-" and at length fall away from all idea of God, consequently from the idea of faith of all things which are of heaven and the Church" (A. E. 151).

     The dread consequent of all this is, that-"From the idea impressed upon him (from the Church's doctrine) concerning the LORD'S Human that it was like the human of another man, it has come to pass that A CHRISTIAN CAN HARDLY BE LED TO THINK OF A DIVINE HUMAN" (D. P. 262).

     Than the foregoing it would be hard to conceive a more complete picture of obliteration of church and religion. In brief, just as the Jewish Church is a type of spiritual barrenness and desolation, even so with its successor in consummation, the First Christian Church.

     "That by 'God' and 'JEHOVAH' is meant the LORD the Jewish Church does not know, nor does the Christian Church at this day know" (A. C. 5663).

     And being in utter darkness as to God, the Word to them is nothing but a mere human production in which appears nothing of spiritual truth, but only its falsification, and mere naturalism.

     "When the man of the Jewish Church reads the Word he apprehends nothing but the sense of the letter; he does not know that there is any internal sense, and he also denies it. In like manner at this day the man of the Christian Church" (A. C. 4493).
     Hence it is stated that while the New Church is being raised up elsewhere the present church will remain in its external worship, "as the Jews do in theirs" (A. C. 1860).
     The foregoing collocation of passages-which may be reinforced by innumerable parallel and illustrative ones-leads irresistibly to the conclusions-(1) That the Christian Church, like former Churches, was seduced by self-love, and early alienated from worship of the true LORD and from all internal worship; (2) that by perversion of the Word it was totally vastated as to truths of faith and goods of life; (3) that hence it is no longer a Church, but only the lifeless effigy of one, yet that (4) it, like the Jewish Church, for the sake of certain external uses, is permitted to retain an external organization, though doomed, for lack of an internal, to certain, though perhaps slow, disintegration.
     There remain, however, a number of things to be said on this subject, which will therefore be continued.
IMPUTATION AND HEAVENLY HAPPINESS 1899

IMPUTATION AND HEAVENLY HAPPINESS Rev. ANDREW CZERNY 1899

     Happy is the man to whom JEHOVAH imputeth not iniquity, and in whose spirit there is no guile.-Psalm xxxii, 2.

     THE Word in the Letter is in the Writings compared to a man clothed, whose face and hands are bare, the parts corresponding to the face and hands being those in which genuine truths appear from the literal expressions. Our text is one of those parts which is uncovered, its spiritual sense being practically the same as the sense of the Letter, which is, that the just will be happy. But our text is also one of those passages of which a still more interior meaning is revealed, namely, the sense which the celestial angels perceive, when that verse is read, which seems somewhat remote from the spiritual sense; for the meaning which these angels perceive is that the LORD also pities those who do evil.
     These two statements, although so different, do not conflict with each other; on the contrary, they complete one another.

For salvation is purely of the LORD'S mercy. He pities every man, because man of himself is nothing but evil; and as of himself he is such the LORD bestows good upon him in so far as he prepares himself to receive it. Nor does He impute evil to any one, for if He did so no man could be saved, according to the words of David:
     "If thou, JAH, shouldest mark iniquity, O LORD, who shall stand? But there is forgiveness with Thee, that Thou mayest be feared" (Ps. cxxx, 3, 4).
     The LORD, Who is infinite Mercy, does not impute evil to any man. Not even the angels do so, although they are only finite, and consequently have only a finite measure of love and mercy. They seek how much good man has acquired, and rejoice when they find that he is in good. Evil spirits, on the other hand, seek out man's evils, and are delighted when they find occasion to accuse him, and none the less those very ones who have seduced him into evil. For they love to punish and torment every man without distinction. The delight of their life consists in causing suffering to others, in bringing about misfortunes, and especially in bringing about man's spiritual destruction. Nor can they desist from their course, as they have contracted such a nature during their life in the world.
     With the evil, evil rules universally. It fills the whole mind, thus the whole life. It rules even when they speak what is true and do what is good, for in doing so they seek to-deceive. But above all, they love to accuse and to impute evil, even when no evil was intended. But with all their malice they cannot do the least spiritual harm to those who are confirmed in good.
     But although the LORD does not impute evil to any one, in a certain sense evil is imputed to man when his ruling love is evil. This is the law which prevails in the spiritual world-that only that is ascribed to man which agrees with his ruling love. Thus it happens that whatever good the evil have acquired during their life in the world is taken away from them. So, on the other hand, whatever of evil still clings to those who are confirmed in good is taken away from them, as it were, by being rendered quiescent. There is no other imputation after death than the revealing of man's internal state, such as it really is, by the removal of all that does not agree with his love. And if that love is evil he must there appear externally as vile as he is internally, in order that he may be known. No one is there allowed to speak or act from a divided mind. He who does so has to undergo grievous vastations, until the external is reduced to perfect correspondence with the internal. In other words, a spirit must be either confirmed in good and averse to evil, or he must love evil and be averse to good, and must speak and act altogether from his love. When he is reduced to that state, then he can no longer deceive. His quality is known from his sphere, from the expression of his countenance, from the tone of his voice; yea, from his very gait, having been wholly stripped of what was merely artificial.
     This is the way evil is imputed to man. No charges are made against him. No judgment is pronounced. But the state of his interiors is revealed, upon which the evil spirit of his own accord seeks those who are like him, thus seeks his own punishment, the delight of his ruling love drawing him irresistibly downward.
     But our text says: "Happy is the man to whom JEHOVAH imputeth not iniquity."
     This is the case with those who are confirmed in good. Evil is not imputed to such, because evil does not rule with them. Moreover, they are held by the LORD In the belief that evil is excited by evil spirits. Thus when evil thoughts arise in their minds, or evil affections are excited, they know whence they are and turn away from them; and if at any time, under too great pressure upon some unregenerated state, they do commit evil, the evil is not imputed to them, for it is not done either from will, purpose, or intention. The evil is not sanctioned, however; for evil is evil, and must be condemned. But it is pardoned, hence not imputed; for, as already stated, nothing can be imputed to man which does not agree with his ruling love. That he who is confirmed in good does not do evil from will or purpose (if he does evil) is evident from the way in which he regards the evil when his ruling state returns. He then acknowledges the evil he has done, accuses himself before the LORD, grieves over it, and is ready to make what reparation or restitution he is able to make. Evil is appropriated and imputed to man only when he delights in evil, defends it, and justifies it to himself.
     It is very important to understand this distinction. The teaching is clear and unmistakable that words and actions neither condemn nor justify man. It is the will, the purpose, the intention which qualifies them, thus makes them good or evil, acceptable or not, as the case may be, before the LORD. Man judges the act, the LORD the intention; and "Happy is the man to whom JEHOVAH imputeth not iniquity."
     The term translated "man" is the Hebrew [ ] which is a celestial term; hence it refers to the will of man. This shows that the term "iniquity" also refers to the will, thus to the evils of the will. "Guile," on the other hand, is said of the "spirit" of man, both terms referring to the understanding, thus to the thought. Spirit is the life of the understanding, and in this life there is no guile when man does not wish to persuade to falses. "Guile," in the spiritual sense, is the thought of the will to deceive by falses; also to persuade to falses with a view to destroy the truths of another, and thus to destroy the man. This is spiritual deceit, the most destructive form of the evil of thought; for deceit affects the mind interiorly, and destroys the very remains which have been implanted as means of salvation.
     Deceit in spiritual things is also called hypocrisy; for he who see a to deceive those who are of the Church does so by feigning piety, charity, and innocence. Every form of deceit was regarded by the ancients as an enormous crime, but none so heinous as hypocrisy. And the LORD Himself severely denounces it as the one sin which cannot be remitted either in this life or in the other. Not that He would not remit it, if it were possible; for the remission of sins is the separation of evil from good, and its removal to the sides, so that it is no longer in the will. But this sin cannot be remitted, because in hypocrisy evil and good are not side by side, but they are commingled, so that there is a horrible mixture of piety and impiety, of charity and hatred-in brief, of what is holy and what is profane, which contaminates the interiors, and finally destroys the remains. One who, by frequent practice of this kind of profanation, has once contracted such a nature, can never after repent, for the means through which he might have been affected with repentance are destroyed.
     Hence, to remain in a salvable state, man must learn to distinguish between good and evil, and to keep them distinct and separate in his mind. Above all, man must guard against using goods and truths to attain some selfish or worldly end, for this is profanation.
     Thus, our text teaches that he who shuns the evils of the will, called "iniquity" in our text, and the evil of the thought called "guile," will receive heavenly happiness, which consists in the delights of the affections of good and truth.

Spiritual happiness consists in these delights, the nature of which cannot be fully described, for delights belong to the will, and what is of the will is felt or perceived, and only by him who can be thus affected. Accordingly, all we are taught on this subject is that spiritual happiness totally differs from natural happiness, for they are opposites, and are derived from opposite sources, the latter consisting in the delights of the affections of evils and falses.
The affections of evils and falses have also their delights, and those who are in them enjoy a certain kind of happiness. But it is only apparent happiness, I as it is wholly derived from the enjoyment of selfish, I worldly, and wicked delights, the sources of which are eminence, opulence, sensual pleasures, and particularly the humiliation, suffering, and misery of others. Such is the nature of the delights which constitute infernal happiness. For in hell all things are the reverse of what they are in heaven; hence, also, evil affections, produce the very reverse of what good affections produce, a fact perceived but obscurely by man during the life in the body.
And as, on the one hand, the state of essential unhappiness of the evil is not perceived by them during their life in the body, so, on the other hand, neither is the state of heavenly happiness of those who are confirmed in good sensibly perceived by the latter. Interior delights are dulled as they pass into the external mind hence, the happiness resulting from them amounts to little more than a state of tranquillity of mind, coupled with trust that the LORD leads and protects from spiritual harm. It is not until the body is laid aside that man enters upon the full enjoyment of the degree of happiness for which he has prepared himself. And yet, however modified in their descent into the external mind, the delights arising from the affections of good and truth are of such a nature that, unless man is grounded in goods and truths, he can form no adequate conception of their quality. Hence, "Happy is the man to whom JEHOVAH imputeth not iniquity, and in whose spirit there is no guile. Many are the sorrows of the wicked, but he that trusteth in JEHOVAH, mercy shall compass him about."-Amen.
EASTER ADDRESS 1899

EASTER ADDRESS HOMER SYNNESTVEDT 1899

     EASTER morning represents to Christians the central doctrine of their Church. It teaches that the LORD came into the world, and overcame the hells, thus that He is God, that He is the Redeemer and Saviour; and to the true Christian it teaches that He is One. As the Festival of the Incarnation, or Christmas day, is intended to celebrate the LORD'S assumption of a Human through the Virgin Mary, so the festival of the Glorification, which the Church celebrates to-day, is on account of the Glorification of that Human, and thus its complete Unition with the "Divine from Which." This was a Divine work, and so vast in its importance that it is, as it were, the pivot of all creation. It was done here in time, for all the earths in the universe, and for all generations to come. Indeed all that preceded since creation was but preparation for this. It was the acme of the whole Divine work of creation. Is it not delightful to think that God created the Human race, for this most exalted use, that He might take upon Himself even in ultimates a Human from that race? All honor to Him Who gave to woman this most excellent of all abilities, fecundity, whereby He could so clothe Himself; and Who ever gives to mankind the ability to perpetuate this Divine work in countless images of Himself! For the LORD'S birth, His temptations, death, and resurrection, in time, are but the type of His work with man to Eternity.
     For this reason it is that He became the WORD, which is the LORD with us, that this type might be ever present before us. For the Word treats inmostly of nothing else than the LORD and the Glorification of His Human. This is its inmost or celestial sense. Its internal or spiritual sense treats at the same time of the regeneration of man, while its natural sense furnishes a basis in his natural mind whereby he may apprehend what is within.
     It is important for us to remember that the LORD is the Word, and that what He did in the Flesh He is always doing in the Word. His Divine Love, of saving the human race, is conceived, gestated, and born, in natural forms of natural language-natural thoughts and natural affections, in the letter of the Word, received into our natural minds. The birth through the Virgin Mary was nothing else than this operation made ultimate-carried down into flesh and blood.
     But this ultimate form is only natural; like our bodies, it is only a recipient of life, and consequently it has to be glorified. The LORD'S Human was at first like the Human of another man. His Word in the letter is like human writings. But it must be glorified-it must receive the Life into it, from which it was conceived, and which it was formed to receive. Glorification consists in the overcoming and expelling of those things which were taken on from below and the substituting in their place the Divine from within.
     You may wonder, then, if all that was merely human, and taken from the human race through the Virgin mother Mary, was entirely expelled and finally dissipated in the tomb, and if He returned fully into His Divine in which He was from eternity, how is there any change or difference now? Indeed, you may ask, How can the Divine ever change? It cannot be more or less divine, for "Divine" comprehends within itself all possible changes.
     To solve this problem, which has, perhaps, arisen in the mind of every thinking man, we must recollect that the LORD'S Esse is such that He wills to love others outside of itself. This is the Divine Love. It follows from this premise that all operation of this Love must have regard to subjects capable of receiving this love; these are the ones "outside of Himself" whom He can love, for they can love in return, "as of themselves." The changes, therefore, which the LORD has undergone have been in His relation to us, thus essentially in us, just as the sun changes its aspect every moment. It is ever and unchangeably the same, yet different to every man, yea, never twice the same, the difference arising from each man's relation to it, as to position, atmosphere, and other surroundings. In all that is below, therefore, each day's shining has made great changes.
     The sun goes down, churches decline, men turn their backs more and more toward the LORD, until the light of day is gone. Still there is a mingling of light and darkness, twilight-[ ]-(erev), "mingling." Yet even this gradually disappears until the midnight hour, when man is entirely turned away from the LORD. If it were possible for this progression away from the sun to continue the earth would perish. Men who continue this progress away from the LORD spiritually do perish. But the earth is round. The Church of the LORD is round, too-it has no end; hence the end of one cycle is inevitably the beginning of a new one-that is, with those who repent. The LORD'S birth was at the midnight hour, when everything was at its darkest and coldest.

It is fittingly celebrated in mid-winter. For thirty or more years He struggled with the hells, the powers of cold and of darkness,-now in humiliation, now in exultation, according as the infirm human was allowed to become active or reduced to quiescence before the indwelling Divine. But all this time the sunrise was steadily approaching, until the rosy fingers of the dawn had drawn; away the veil of night, and the LORD of Day ascended into the Heavens, clothed with power and great glory.
     But He was not the same-to us. When He ascended it was together with, and in His glorified Human. He had prepared a way into each man's mind, even down to the very senses of his body, whereby He could come again and take man unto Himself. The obstructing clouds of falsity and mists of concupiscence which had before obscured the sight of Him were now dissipated. The great multitude of evil spirits who had risen up, into the upper part of the world of spirits, yea, even to the heavens themselves, were cleared away and cast into hell, while the simple good whom they had so long held in captivity, were set free and brought finally into heaven. Naked truth was now first revealed, in simple, natural form; no more types and foreshadowings of the LORD, but the LORD Himself, the Divine Man.
     So when the next and last night of the Church came, He had such a state of reception prepared with mankind that His Word could inflow directly into all planes of the mind, and bring about the last General Judgment in both worlds. He can never be more manifestly present in this world than He is today, for He is evermore present in His own Divine Form, fully revealed in the new Revelations of Himself. He is the Way, the Verity, and the Life. In His Word as now revealed to us there is nothing lacking of teaching, whereby man from natural may become spiritual. Clearer, more explicit teaching cannot be given than we now have. Future advancement must be in the interior understanding of this revelation, which is advancement into the spiritual world. The great work of Glorification, of making His Glory to shine unto men, is now first complete. All means of approaching Him are in our hands. "A Highway shall be there, and a Way, and the unclean shall not pass over, but it shall be for those."
     The LORD is indeed risen again, but not for those who are in the falses of evil. "The dead praise not the LORD, nor any that go down into silence." It has been so at every coming of the LORD, in the morning of every church. The great mass of the former church go off into confirmed darkness, with which all are threatened. But with those who will repent the LORD comes again, and establishes His New Church. For what takes place with the Church as a whole must be the result of a similar condition in each individual. The Church, as a whole, is the LORD'S abiding-place on earth only if there are individuals who are willing to prepare in themselves an abiding-place for Him.
     He will come, and make His abode with each one of if you will repent of your evil ways. Errors and ignorance, any degree of imperfection in you, will not prevent Him from taking up His abode with you, if you will but give up the determination to cling to those errors. Only those cannot see Him who will not. Consider well your ways, therefore, as you now come into His presence. Search out and freely confess the most grievous evils which are manifest to you at this time, and make up your mind to shun them. If you will but do this, and carry it out day by day, the bread of His Love, and the Wine of his truth can dwell in your spirit, even as you receive it at His hands to-day.
     HOMER SYNNESTVEDT.
WHAT DOES SWEDENBOEG'S "PRINCIPIA" CONTAIN FOR NATURAL SCIENCE? * 1899

WHAT DOES SWEDENBOEG'S "PRINCIPIA" CONTAIN FOR NATURAL SCIENCE? * RIBORG MANN 1899

     * Read before the New Philosophy Club, of Chicago.

     To answer this question in a satisfactory manner would require many days. We would have to spend an evening like this on every chapter. So the answer that I will make to this inquiry to-night is but a fragment; I shall have to content myself with mere statements of the most conspicuous benefits which a student of natural science may gain from a careful study of the work before us.
     In entering on the discussion of this subject it will be eminently proper, as we have for the present dropped theology and are talking upon a strictly scientific basis, to clear our minds with a definition. It will be necessary at the outset to bring distinctly before us the nature of science, in order to understand in what a real benefit to her really consists. Therefore we will begin our talk with this definition: Science is classified knowledge. We notice that science consists of two essentials-knowledge, that is, things known, facts, observations; and organization of those facts. Since the facts of the Principia are the scientific facts of Swedenborg's own day, it is evident that the value of the book before us cannot lie in them. Hence we must look for the answer to our question in the classification which it contains. This will necessitate our reminding ourselves of a few things about the nature of classification.
     The number of different ways in which we can classify any given set of facts is practically infinite. For example, suppose you are called upon to classify a room full of people. You might classify them by their height, by the color of hair or eyes, by their nationality, by their occupations, or in many other ways. Having this picture before us, we note three facts. The first is, that before entering on any classification whatever, you invariably have some plan of organization present in your mind. For example, if you classify by nationality it might be because your plan was to find out how many of the people could talk German. The second is that there are degrees of organization, some being more superficial, others more natural. The third is that the benefit to be gained by any classification depends upon the original plan of organization. Let us illustrate this with our room full of people. If we classify them by height or the color of their eyes, has anything been gained? Surely very little. If we classify them according to their professions has anything been gained? Surely something, for is not this organized labor, which is recognized as beneficial? Though this is a useful classification, is it the ideal one? No; for are not men engaged in professions distasteful to them-not in accord with their natures? Hence all such classifications are in a way arbitrary. An ideal classification recognizes some general principle of nature as its centre and foundation. Thus when we come to recognize that the fact that man was made in the image and likeness of God means not only that each individual man is so organized, but also that each nation in a greater degree, and each world in a- still greater degree, and the entire universe in the eminently greatest degree, are, when rightly understood, built en the same plan-when we fully grasp the meaning of this, I say, what wonders may we learn of the laws governing the life of a single man from viewing the life of a nation? How are we aided in our understanding of the life of a nation by observing attentively the life of a single man?
     But I am wandering from my strictly scientific standpoint and must return. What points have we established thus far?

To the three mentioned above, which were: 1st, That before making any classification there is always a prearranged plan of organization; 2d, That there are degrees of classification; 3d, That the amount to be gained by any classification is proportional to the degree of the classification;-we have added a fourth which is, that the ideal system of classification is one which makes all facts revolve about one grand central principle.
     Every one instinctively recognizes these principles of classification. In fact, it is the life work of every scientist to try to formulate a few general principles which shall govern all the facts of scientific observation. This he does by first forming a theory based on a few observations. He then collects all the facts which bear on the subject, compares them with each other, modifies the original theory to fit certain stray facts which do not fit into his original conception, till he finally arrives at a theory that will embrace as many facts as possible. But note that in this case, too, the plan of organization goes first, the co-ordination of the facts comes second. How a new classification of old facts according to some new plan may totally revolutionize science is to be learned from the history of every branch of study. The science of optics, for instance, was retarded in its progress some hundred and fifty years because Sir Isaac Newton adopted what is known as the corpuscular theory of light and based his work upon it. So great was the influence of this giant of science that humanity made no progress in optics for nearly two centuries till Thomas Young conceived the wave theory and proved it to be the correct one. The same is true of electricity. As long as the study of electrical facts was based on the old fluid theories progress was slow, till a Faraday introduced a new theory, and a Maxwell put that theory into usable mathematical form, and, behold the wonderful growth of electricity since! Thus I might go on indefinitely giving instances of the value of the theory back of all scientific classification, to show that the progress of human science is in direct proportion to what we have defined above as the degree of the classification.
     The ideal science, then, is the one whose plan of organization is most ideal, whose centre and foundation is some grand principle such as the one given above in connection with our room full of people. This, in brief, is the meaning of the Principia to science. It is an ideal classification because it contains a grand plan of organization of the universe founded on one simple universal principle.
     There will be time, I think, to give a brief outline of this principle and the conclusions that can be drawn from it. The principle as stated by Swedenborg is this, "Nature is similar to herself, in things greatest and in things least." We also meet it in the form, "Thus in the Macrocosm we see the Microcosm, and in the Microcosm we see the Macrocosm."
     Now what does this mean? In the first place, it means there are degrees in nature in that we have greatests and leasts, and, having these degrees it means, further, that the plan of organization throughout them all is the same. But let us illustrate how we may have different degrees with the same plan of organization, by, an example, using for this purpose our friends, the room full of people. Looked on merely as a number of individuals, they are all of one degree. If, however, we organize these individuals into a corporation, using as our plan of organization a man's body and the uses which its own members perform for it, we have another discrete and higher degree. Thus we select some of the individuals to be the eyes of the corporation, others for ears, others for heart and lungs, etc. And so we get a larger man built up from smaller men, the architecture of the organism being in both cases the same.
     How familiar this all is! Every one recognizes what is known among readers of Swedenborg as the doctrine of the grand man. The principle which we have mentioned as the centre and soul of the Principia has precisely the same meaning for matter that the doctrine of the grand man has for man. Hence it might rightly be called the doctrine or principle of the grand universe, for, according to it, atoms are images and likenesses of the infinite universe just as man is the image and likeness of God.
     It were much easier for me to go on now into details and show how a spiral motion is chosen as the most perfect motion, and how by composition of spirals on spirals particles are formed from and by the Infinite Creator through that spiral motion. I might make diagrams to show how any one particle is itself formed from smaller particles, and how it subsequently takes, in a larger particle, a place similar to that in which it holds a smaller particle in its own structure. This I say were easier for me, if not for you, than to refrain. But time forbids, so I must go on to the conclusion, which is this: Suppose all this be so, what then? are we any better off than we were before? When we apply what was said at the beginning of our talk about degrees of classification we see that we are. For hare we not a classification that unites all the universe of matter under one grand principle? Hence we have here an ideal classification, and, since it is ideal, the benefit to be derived from it must be infinite, as we have shown above.
     But, you persist, is not such a classification too ideal to be of any practical value to scientists in this practical age? Does it explain facts better than the old theories?
     It does. The rotation of the moon in that it revolves once on its axis in the same time that it revolves once about the earth is a necessary consequence of the philosophy of this book and not the rare coincidence that science makes it.
     The mechanism of gravitation is explained by this theory in a way that is both sound-that is, explaining all facts-and yet thinkable, which can be said of no other attempted explanation.
     According to the Principia, matter, as it became more and more compounded, became more and more inert so that such material things as we see about us are the most inert of all. This derivation of matter necessitates the conclusion that the less compounded a substance is the more powerful and free it is. This allows a reasonable conception of how germs, for instance, can have so wonderful a makeup that, though the chemist cannot distinguish between them, yet one grows into a rose, another into a cabbage, another into a tree, or another into a bush.
     These are but three of the facts of science that are better explained by the theory contained in the Principia than by any other hypothesis; there are many more; in reality I am convinced that all facts when worked over in the light of the plan of organization before us must come into this same category.
     But, besides explaining facts more satisfactorily than other theories, the Principia's greatest benefit to science lies not here, but in this, that one who accepts this view of creation finds, not a universe of dead matter as science would have it, but a universe with an Infinite Creator at its centre. He finds this Infinite Creator's infinite life filling His universe at every instant. Thus the world becomes, under the touch of this wonderful book, alive with infinite life.

Every stone tells its history of spirals of spirals and spirals on spirals. Every grain of dirt, even, is an expression of life, not of death. This philosophy does not attempt to reason back from a lifeless matter to inert atoms with certain hypothetical "inherent properties." Nor does it postulate vortices full of energy with no definite, thinkable first cause; but in a perfectly clear and rational way it gives us as the origin of our world Infinite God with His infinite life; it gives us as the daily support of our world Infinite God with His infinite life; it gives us as the end of our world Infinite God with His infinite life.
Thus it leads us into a world of life, not one of inert matter; it turns us away from, not towards, materialism; in the words of Swedenborg himself: "The greater worshipers of nature we are, the greater worshipers of the Divine we may become." Can any manmade theory equal this? RIBORG MANN.
NATURE OF THE LORD'S TEMPTATIONS 1899

NATURE OF THE LORD'S TEMPTATIONS L. P. MERCER 1899

     ON reading Mr. Odhner's reply, in the February Life, to my article on the above subject, I wrote down the following propositions to be set over against the six which he attributes to me. My intention was to treat them at length, with the support that can be shown in the Writings, as soon as I could find the time without interference with pastoral duties. As I learn that you now have an article in hand which presents the argument from the Writings, I will not burden your paper with any further argument; and only ask that those interested will compare these six propositions, which state what I understand to be the teaching, with those on page 24, New Church Life for February, in which Mr. Odhner sets forth his conception of what I ought to hold, since I differ from the traditional interpretation of the Writings.
     1.     That the internal human degrees which the LORD assumed from the spiritual world were: (1) As to the spiritual mind inwardly divine and outwardly angelic; and (2) as to the natural mind inwardly divine and outwardly diseased and perverted.
     2.     That the ultimate Human derived from Mary did, carry a maternal heredity such as another man derives from his mother, modified, however, in the assumption of it by the paternal heredity derived from the Divine.
     3.     That the LORD'S "Own Human" was inmostly present and vitally operative in the whole process of conception, gestation, and glorification, so that in every activity of the Human there reigned inwardly the, Paternal heredity as an organic "hunger" for that "meat which is to do the will of the Father."
     4.     That the Human essence conquered in temptations, by its own "proper power," which was derived to it from the Father; and that from His own proper power He subordinated the external to the internal, eliminated the maternal heredity, made every degree of the Human Divine good, and at the same time subjugated the hells and ordered the heavens.
     5.     That He thus made the Human "justice itself" by His own proper power, and this by the organic processes of the life He lived; and that at the same time and by the same processes He imparted the currents of the movement of His own life into the human race for redemption and judgment.
     6.     Therefore, the experience of the Human in temptations was wholly different from man's experience in temptation.
     Since these, and not the others, set forth what my former article discussed, Mr. Odhner has not touched a single point in that discussion nor added a ray of light to the understanding of the subject.
     L. P. MERCER.
NATURE OF THE LORD'S TEMPTATION-COMBATS 1899

NATURE OF THE LORD'S TEMPTATION-COMBATS WILLIS L. GLADISH 1899

     WERE it not that Brother Odhner assures the readers of the Life that he spent many anxious hours in trying to understand Mr. Mercer's article in the January issue, it might be thought that he had exerted all his acumen to misunderstand and misinterpret it; but having this assurance from him, the only explanation of the result he reaches would seem to be that his mind was already so bound to one idea that he could see and understand nothing conflicting with that idea. To me Mr. Mercer's article appears beautifully clear, and I cannot but think that the "contradictions and obfuscations" are in the mind of him who spent so many anxious hours over it. It is difficult to understand how any one could think that paper taught that "the victories over hell were gained immediately by the Divine Itself," and that the Divine thus gained "certain new Divine experiences, perceptions, and insights needed by the Omniscient in order to accomplish our deliverance," and that "consequently the LORD'S temptations were Divine temptations,"-by which he explains himself to mean that this article teaches that God was tempted.
     Failure to understand what is said by Mr. Mercer appears to be from lack of understanding of what is meant in the Writings by the teaching that the Divine Human already existed actually on the planes of the heavens and in potency as to the natural degree, and that in bowing the heavens to come down for our salvation the LORD superinduced over that former Human a humanity taken from man. Our friend's conception seems to be that inmostly within this Humanity which was born into the world, in the degree corresponding to the inmost soul or first receptacle of life in man, dwelt the infinite Divine, but that all the lower degrees, viz., those answering to the heavens, the world of spirits, and the natural world, were at birth wholly such as are those degrees in an ordinary man. He does, indeed, quote with approval Dr. Burnham's saying that the merest rudiments of the Divine were in the lower degrees of the Human from birth, but does not seem to take even those rudiments into account in his reason would, therefore, seem necessary to first establish from the Writings:
     a.     That the Divine Human existed from eternity.
     b.     That that Divine Human, needed no glorification.
     c.     That this "Divine Human from Eternity" was the inmost of every degree of the Human which He had in the world, and that the Human taken on from angels and men through the virgin was superinduced over the "Divine Human from Eternity," or "His own Divine to which it was an "additament."
     d. That it was this superinduced Human or additament which was to be glorified, and so made one with the "Divine Human from Eternity."
     But let me say, before proving these propositions, that if a is true, b is necessarily true also. For if the Divine Human existed from eternity it existed before there was any heaven of angels, and therefore was wholly Divine. It was the Divine brought down and existing on the plane of the heavens, forming those heavens and then flowing into them and through them.

     "That the LORD was from eternity manifestly appears from the Word, although He was afterward born in time; for He Himself spoke by Moses and the prophets, He Himself also had appeared to many and it is on these occasions said that He was JEHOVAH. . . . I have heard from the men of that Church [the Most Ancient] that JEHOVAH Himself was the LORD as to the Divine Human when He descended into heaven and flowed in through heaven. . . . The Divine Itself in heaven or in the Gorand Man was the Divine Human, and was JEHOVAH Himself thus clothed with the Human" (A. C. 3061).
     "It is hence manifest that the Divine marriage was from eternity-that is, the Father in the Son and the Son in the Father, as the LORD Himself teaches in John: 'And now O Father, glorify Thou Me with Thine own self with the glory I had with Thee before the world was' (Chap. xvii, 5 and 24). But the Divine Human which was born from eternity was also born in time, and what was born in time and glorified is the same. Hence it is that the LORD so often said that He went to the Father who sent Him-that is, that He returned to the Father" (A. C. 2803).
     "I spoke to the angels about the LORD-that the Divine was His from eternity, . . . whence it follows that He was not conceived from the Father, but that He was conceived from His own Divine, and thus that in the world He could not be called the Son of God, but His own Son" (S. D. 5927).
     "It has been told me from heaven that in the LORD from eternity, who is JEHOVAH, before the assumption of the Human in the world, the two prior degrees existed actually and the third in potency such as-they are with the angels; but that after His assumption of the Human in the world He put on also the third or natural degree, and thereby became a man like a man in the world, except that in Him this degree like the prior ones is infinite and uncreate, while in angels and men these degrees are finite and created. . . . Before the assumption of the Human the Divine influx into the natural degree was mediate through the angelic heavens, but after the assumption immediate from Himself" (D. L. W. 233).

     The Divine Human from eternity is not usually distinguished from the Human Divine which (viz.: the Human Divine) was formed by angelic reception of the Divine Human, but the distinction is clearly implied in the passages quoted and is clearly taught in A. C. n. 6371 and elsewhere.
     Concerning c and d see the following:

     "Hence it may be manifest that the LORD in His childhood would not imbibe any other knowledges than those of the Word which to Him was open, as just observed, for communication from His Father, JEHOVAH Himself, with whom He was to be united and become one; and so much the more because there is nothing said in the Word which in its inmost contents has not relation to Him and which did not previously come from Him, for the Human essence was only an additament to His Divine essence which was from eternity" (A. C. 1461).
     "The LORD came into the world and assumed the Human that He might put Himself in power to subjugate the hells and to reduce all things to order, both in the heavens and on the earths. This Human He superinduced over His former Human. The Human that He superinduced in the world was like the human of a man in the world. Nevertheless both were Divine and infinitely transcending the finite humans of angels and men" (D. L. W. 221).*
     * The passage as it stands here,-beginning with "The Human that He superinduced,"-and in the New York edition of the work, does not, we think, correctly render the text. The Latin is: Hoc Human superinduxit Humano suo priori: Humanum quod in Mundo superinduxit, fuit sicut Humanum hominis in Mundo, utrumque tamen Divinum, et inde infinite transcendens humana finita angelorum et hominum. "This Human He superinduced over the former Human: The Human which He superinduced in the world was like the human of a man in the world each, however, being Divine, and thence infinitely transcending the finite humans of angels and men." Or, to render the meaning of the latter portion still more clear in English idiom,- "The Human which He superinduced in the world was like the human of a man in the world; each Human, however, is Divine, and thence infinitely transcending," etc.-ED.
     "On this account the Divine Human was what the ancient Churches adored. JEHOVAH also manifested Himself among them in the Divine Human, and the Divine Human was the Divine Itself in heaven, for heaven constitutes one man, which is called the Gorand Man, and which has been previously treated of at the close of the chapters. This Divine in heaven is no other than the Divine Itself, but in heaven it is as a Divine Man. It is this Man that the LORD took upon Him and made Divine in Himself and united to the Divine Itself as He had been united from eternity, for from eternity there had been oneness" (A. C. 5663).

     The reason that the Human Divine formed by angelic reception of the Divine Human, which from eternity went forth from JEHOVAH, is not here clearly distinguished from the Divine Human, is probably because the Human Divine is the passive of which the Divine Human is the active; and as truth is the form of which love is the substance, and love can be known only in truth which manifests it, so the Divine Human was known only in the Human Divine; and the Divine Human being the all of the Human Divine that Human which was formed by angelic reception (viz. the Human Divine) was usually called the Divine Human because it manifested the Divine Human. Just as the outgoing sphere from the LORD is called Divine Truth when yet it is Divine Truth and Divine Good united. Yet the distinction between Divine Human and Human Divine may be seen in A. C. 6371, as already stated.
     When therefore the LORD assumed a Human in the world He took on this Human Divine with its three degrees answering to the three heavens (sometimes spoken of as the two prior degrees, where the meaning is the same; for these two degrees correspond to the two Kingdoms of the heavens), and within each of these three degrees was the Divine Human itself. Thus inmostly within each degree, as the soul of it, was the Divine Human from eternity-which evidently cannot be meant when the Human formed by angelic reception is called the Divine Human-which was from the beginning one with JEHOVAH. Therefore the LORD could say: "As the Father hath life in Himself so also hath He given to the Son to have life in Himself" (John v, 26).
     And within, as the inmost of each of the three degrees of the natural which He took from the world of spirits and from the virgin, were the rudiments or seeds of the Natural Divine Human which from eternity He had possessed in potency. Had there not been these germs of the Divine Life in these degrees from birth these natural degrees could never have been glorified and made one with the Divine.
     He, therefore, who thinks that only the inmost soul of the LORD was Divine, and that at birth there was nothing Divine in the lower degrees of the Human, is grievously mistaken and will be unable to understand anything of the processes of glorification. The following statements from the Writings have some meaning when this thought of the pure Divine Human from eternity is in mind. Without that they mean nothing:

     "Therefore also His rational was conceived and born as it is in an ordinary man, but with this difference that the Divinity or JEHOVAH was intimately present in all things, even to the most particular belonging to Him" (A. C. 1902).
     "The LORD'S soul was Life itself, or esse itself, which is JEHOVAH, consequently it was in the most minute particulars belonging to Him" (A. C. 2025).
     "That good in the natural which the LORD had from the Father was his proprium because it was His very life and is that which is represented by Esau" (A. C. 3518).
     "For the LORD'S Divine Natural Good represented by Esau, is what was Divine to Him from nativity, was to Him for a soul and consequently the inmost principle of His life. This Divine Esse was exteriorly clothed with what He assumed from the mother, which latter, as it was not good but in itself evil, He expelled by His own proper power, chiefly by temptation-combats; and afterwards He conjoined this human which He made new in Himself, with the Divine Good which He had from nativity" (A. C. 4641).

     "'Himself is Edom'-That hereby is signified the LORD'S Divine Human as to the natural and corporeal," etc. (A. C. 4642).

     In n. 4641, just quoted, where it speaks of what was Divine to Him from nativity and consequently the in- moot of His life, reference is not made to that inmost which is above the Human, but to the inmost of the natural degree of the Human. Divine Natural Good which He had from birth was the inmost and the soul of His natural and corporeal, and was His proprium in the natural degree or plane. This is the manifest teaching of these numbers, and the Divine Natural Good which He had from nativity is His Divine Human as to the natural and corporeal, or the Divine natural which from eternity He had in potency; and from this as the soul of these degrees, there were derivatives in the assumed Human of these same degrees. See n. 4644.
     The whole case is clearly presented in n. 4641. The real selfhood or proprium of the LORD was, in each degree, Divine from birth; but in each degree below the supreme or Inmost this Divine (viz., the Divine Human from eternity and the Divine Natural which from eternity He had in potency) was clothed upon with what was taken from man-i. e., from the angelic heavens, the world of spirits and the virgin. This "additament" was expelled, or, as elsewhere, transformed and made Divine and one with the Divine which from birth had been the soul or proprium of each degree. Wherefore it could be said:

     "To the LORD, whilst He was in the world, there appertained no other life than a life of love towards the whole human race, which He had a burning desire to save forever" (A. C. 2253).

     And yet Brother Odhner would have us think that the evils of His natural were very much alive, and that the only difference between His temptations and ours is that His were more intense.
     Mr. Odhner requires exclamation points to express his opinion of Mr. Mercer's saying that the ruling love from the Father reigned in every movement of will and understanding, and that the love of saving the human race was organically enthroned in every degree, movement, and state of the Human of the LORD. But this is just what the Writings teach in saying that He had no other life than the life of love which He had from the Father towards the human race. And also in this where, moreover, His temptation is the subject treated of:

     "That Divine Love, from the very Esse through the inmost principle of life in the LORD, flowed into even the minutest things which He did from the human taken from the mother and directed them to ends and these ends to the ultimate end, that mankind might be saved" (A. C. 5042).

     Then was it not actually the case that the Divine reigned and ruled in everything He thought and did? Did He ever commit sin of affection or thought or deed? Then, if not, the Divine did reign most effectually even as "over a country already subdued." For must not that country be most effectually subdued in which not one citizen breaks the laws of the kingdom? Which is the stronger statement-Mr. Mercer's that "The ruling love from the Father reigned in every movement of will and understanding and that the love of saving the human race was organically enthroned in every degree, movement, and state of the Human," or the statements of the Writings, "That Divine Love flowed into even the minutest things which He did from the human taken from the mother and directed them to ends," etc.?
     "To the LORD, whilst He was in the world, there appertained no other life than a life of love towards the whole human race."
     If the LORD did not reign in His Human from birth why is it said (A. E. 449) that He was born a King? He could not have been a King unless He reigned, and where should He reign from birth if not in His own Human? But it was not enough that He should reign as a victorious King over all things of the assumed Human. He would have His subjects not only subdued and obedient but fully united to Himself in love. Therefore He purified and united to Himself in perfect oneness what before He only reigned over.
     We are taught that "the remembrance of the LORD on the part of those who are in faith reigns universally" (A. C. 5130).
     If this can be said of man, who is in faith towards the LORD, can it be wrong to say of Him Whom the Father hath sanctified and sent into the world, that the Divine reigned universally and hence particularly with Him?
     There are many things in Mr. Odhner's paper which ought to be taken up and answered specifically, but I will not pause excepting to notice one other before taking up the main point at issue, viz., the nature of the LORD'S temptation-combats. That one point is this: He says, "Mr. Mercer is displeased at our having quoted passages from the Writings which bear upon the subject." Surely this is known to be an unjust accusation. What Mr. Mercer objected to was that a certain class of passages was quoted without correlation with other passages, and that thus a false view of the subject appears to be approved. No one has any thought that Dr. Burnham's work is an authority in itself, excepting as it enables us to understand what is the teaching of the Writings concerning the glorification. But he who has some conception of the synthetic view there presented is able to understand the meaning of isolated passages. When that knowledge is lacking one must begin with the A B C's in every treatise on the subject of the incarnation. It was to save taking up and proving step by step a great many things that have there been proven from the Writings that Dr. Burnham's work was referred to, and it should be the basis of every study of this sublime subject.
     And now to take up the nature of the LORD'S temptations. Mr. Odhner quotes, among other passages, the following:

     "That the LORD derived hereditary evil from the mother appears evidently from this, that He endured temptations: for no one can ever be tempted who has no evil: it is evil with man which tempts and by which he is tempted" (A. C. 1578).
     "No one can he subject to temptations unless evil adheres to him; where there is no evil there cannot be the least of temptation, for it is evil that the infernal spirits excite" (A. C. 1444).
     "No one is tempted except by that to which he inclines" (A. C. 2818).

     These statements, taken alone by one who has only a partial knowledge of the subject, would appear to establish the truth of Mr. Odhner's contention that the LORD'S temptations differed from ours only in intensity, and that He felt in Himself as His own desire to do all manner of evils. But over against those place these statements:

     "For the same reason the LORD was born in Bethlehem, because He was born a King, and truth conjoined to good was in Him from birth. For every infant is born natural, and the natural, because it is next to the external senses and the world, is, first opened, and thus in all men is ignorant of truth and prone to evil; but in the LORD alone the natural had a desire for good and a longing for truth; for the ruling affection in man, which is his soul, is from the Father and with the LORD the affection or soul from the Father was the Divine Itself, which is the Divine good of the Divine love" (A. E. 449:3).

     "With the LORD, however, there were no fallacies [much less falsities); but when His rational principle was first conceived there were appearances of truth which were not in themselves truth" (A. C. 1911).
     "It is moreover to be noted that not one amongst men is born into any good, but every one into evil, into interior evil from the Father and into exterior evil from the mother; for evil is hereditary to every one; but the LORD alone was born into good and into the Divine Good itself so far as from the Father. This Divine Good in which the LORD was born is the subject here treated of: its derivations are what were in the LORD'S Human when He made it Divine and through which He glorified it (A. C. 4644).
     "The LORD when He was in the world was Divine Truth; but when He was glorified-that is, when He made the Human in Himself Divine, He was made Divine Good from which afterwards Divine Truth proceeds" (A. C. 4973).

     The same statement is made in A. C. 3704, A. E. 375, and elsewhere.

     "His proprium from conception was that which He had from JEHOVAH and was JEHOVAH Himself" (A. C. 4735).
     "That good in the natural which the LORD had from His Father, was His proprium because it was His very life" (A. C. 3518).
     "The LORD was born there (at Bethlehem) and not elsewhere because He was born a spiritual-celestial man; but all others are born natural, with the faculty or ability of becoming either celestial or spiritual by regeneration from the LORD" (A. C. 4594).

     What are we to do with these apparently contradictory passages? How shall we reconcile them? The LORD was tempted. He was tempted by the hells.

     "No one is tempted except by that to which he inclines" (A. C. 2818).

     Therefore He must have inclined toward the hells. And we are also told, what amounts to the same thing, that He had evil from the mother.
     But again we are told that

     "Truth conjoined to good was in Him from birth. . . . In the LORD alone the natural had a desire for good and a longing for truth" (A. E. 449).

     Can these statements be reconciled by saying with Mr. Odhner that the LORD'S temptations differed even from man's most base and sensuous temptations only in intensity? Evidently not. The difference of His nature from ours is constantly insisted upon. We are all born into love of evil; but He alone was born into good and. into the Divine Good itself so far as from the Father.
     Had this statement been only that "the LORD was born into Divine Good itself so far as from the Father," the meaning might have been that as to His Divine Human which from the beginning was the inmost of each degree and one with the Father, He was born into good; and it might have been contended that as to the assumed Human He was like other men in the love of evil. But the statement as it stands clearly teaches that unlike all other men He was born into good as to the maternal Human. For "so far as from the Father" He was born into Divine Good itself; but in addition to this-that is, as to that part which was not from the Father, but from the mother, He was born into good. I do not say that He was born wholly good. But I do insist that this passage, together with many others of like character, teaches that the LORD'S assumed Human, wholly unlike ours, was born into good; and I insist that we cannot wholly disregard this entire class of passages in determining the nature of the LORD'S temptation-combats. If His Human were, from birth, different from ours His temptations would necessarily be different. True there would be a similarity and a correspondence as there is a similarity and correspondence between the creation of the earth and the formation of the Church, or between the storing of remains and regeneration. And this is all that Brother Odhner established on this point, as witness this passage that he quoted, but failed to italicize:

     "In the process of the regeneration of man as in an image may be seen, although remotely, the process of the LORD'S glorification" (A. C. 3188).

     In the article on "The LORD'S Temptations" in the New Church Review, I attempted to show from the Writings that there may be spiritual temptation without desire to do wrong on the part of him who is tempted; that after one is established in the love of truth, so that his ruling love is good, the LORD allows the infernals to excite the evils of the hereditary nature that he may become conscious of them and may be purified from them; that this excitation of evils, one at a time, may occur without allurement to evil doing; that he may see these evils within him and yet not as his own, for he does not love them nor desire to do them, although his hereditary proprium, which he has rejected and repudiated, does incline toward them; thus that the stirring up of hell within the regenerating man may involve only the obscuration of all spiritual delight for the time, and the greatest distress and unhappiness because one is temporarily plunged, as it were, into hell, although he has not been conscious of an overt sinful act nor of feeling a desire to do such an act. And from this I reasoned that because there may be spiritual temptation unaccompanied by natural temptation in man born in sin (A. C. 8164), all of the LORD'S temptations were such, namely, that by means of His hereditary evil He could be assaulted by all the hells, but because His ruling love was good from birth, and not evil, the attacks of the hells could distress His assumed Human, cause doubts of its ability to receive the Divine in perfection, cause doubts as to man's acceptance of redemption after it had been worked out for him, and so, because His life's love of saving men was thus attacked and the success of His mission was for the time uncertain, He was plunged into the greatest suffering and as if into the very power of hell itself, crying out in his anguish, "I am a worm and no man," "Why hast Thou forsaken me?"-that such were His temptations and against these infestations He combated.
     I believe I am not accused of using the term "divine temptations," but I might have used it to express the great difference between the temptations which the assumed Human endured and those which mortal men have; but I would not have expected even Brother Odhner to think it was meant that God was tempted.
     It will be impossible in this paper to consider again the nature of spiritual and celestial temptations. It cannot be done in a few words. But I would again call attention to the fact that often as the Writings consider temptations and define and describe what they are, allurement to commit sin is not (so far as I have seen) referred to as part of the temptation. When spiritual temptations are induced by natural it is in this way:

     "When man is in . . . disease, grief, the loss of wealth, or honor, and the like, if at such times a thought occurs concerning the LORD'S aid, concerning His Providence, concerning the state of the evil that they glory and exult when the good suffer and undergo various griefs and various losses, in such case spiritual temptation is conjoined to natural temptation" (A. C. 8164).

     Let the following passages be in mind in considering the nature of the LORD'S temptations:

     "For it is well known to those who have been in temptations and combats that they perceive in themselves what things disagree, from which they cannot be separated so long as the combat continues; but still they desire separation, and sometimes to such a degree as to be angry with evil and to wish to expel it" (A. C. 1580).
     "For when man is in temptation he is as it were in the hunger of good and in the thirst of truth, wherefore when he emerges he takes in good as a hungry man does meat and receives truth as a thirsty man does drink" (A. C. 6829).
     "If the presence of the LORD is nearer than is suitable to the degree of the affection of good or truth in which man is principled, man comes into temptation. The reason is that the evils and falses which are with man tempered with the goods and truths which are with him cannot endure a nearer presence. . . . From these considerations then it may be known that by the words 'I have seen God faces to faces,' are signified the most grievous temptations, as if they were from the Divine. Temptations and torments appear as if they were from the Divine because they exist by the Divine presence of the LORD, as stated above, but still they are not from the Divine or from the LORD, but from the evil and false principles appertaining to him who is tempted or tormented"
(A. C. 4299).

     If in the LORD "all these hellish inclinations afterwards awoke like so many ravenous beasts" and His combat was an effort to keep from doing what He ought not, there is a large class of passages in the Writings that I do not know what to do with. But if His temptations were caused by a desire to be separated from the evils of the maternal Human (1580), if in His temptations He was in hunger for good and in thirst for truth (6829), and if the indwelling Divine pushing down and out into a Human containing perverted vessels brought Him into the anguish of spiritual temptation (4299) because the assumed Human could not yet bear without pain and an agonizing realization of its infirmities the near presence of the Divine-if such were the LORD'S temptations, it seems to me we may reconcile all the passages bearing upon the subject.
     He had hereditary evil, and towards those evils the vessels of His maternal Human were inclined excepting so far as they were modified by being woven into a covering by the Divine Soul. But the dominant and the only real and active life in every degree of the LORD, even the sensual (A. C. 2253), was the life from above, so that it could be said, "His natural had a desire for good and a longing for truth."
     I would not contend, with Mr. Mercer, that the LORD'S temptations were caused solely by grief and anxiety concerning the state of mankind. I believe that a part or them were incident to the perfecting of His own Human "for their sake." But that a part of His temptations were on this account is clearly taught.

     "That in what is here related there is somewhat of the despair consequently of the temptation experienced by the LORD, appears from the words themselves; and also from the consolation which follows concerning an internal church" (A. C. 1796).

     For the temptation and despair were caused by there being only an external church.

     "A terror of great darkness falling upon Him denotes the horror with which he beheld such great devastation [in the Church]" (A. C. 1839).
     "These words signify consolations after these temptations and horrors. . . . He must needs be in straightness and sorrow (because falsities and evils possessed the human race)" (A. C. 1865).

     If it can be shown that the LORD'S Human was worse than that of any mere man because it was the gate and focus of all the hells, and that it was harder for Him to do right than for us; and if, at the same time it can be shown how this agrees with the fact that "He was born into good," and that "from birth His natural had a desire for good and a longing for truth," and that "He had no other life than a life of love towards the whole human race"-if this can be done it will, indeed, make interesting reading. But I would suggest that this statement-"Nor is any angel permitted to think of the LORD'S passion, but only of His glorification and the reception by Him of the Divine" (A. E. 476)- be borne in mind as a warning against dwelling unduly upon the weakness of that assumed Human by means of which God was made Man, and its apparent likeness to our own.
     WILLIS L. GLADISH.
CORRECTIONS MADE FROM THE PHOTO-TYPED DIARIUM IN THE LATIN TEXT OF DR. J. F. I. TAFEL 1899

CORRECTIONS MADE FROM THE PHOTO-TYPED DIARIUM IN THE LATIN TEXT OF DR. J. F. I. TAFEL 1899

IV.

AGAIN has Professor Vinet rendered important aid to the Manuscript Committee by comparing the printed text of the Diarium with the phototype, and his corrections are given below. As an instance of the benefit afforded to the future reader let me only point out that in 1443 and 1444 Swedenborg is made, in the Latin and English texts, to speak of "a broad planet" when he wrote "the whole planet."
T. F. WRIGHT,
Secretary Manuscript Committee.

209 (l. 2), for dum read tum.
988 (l. 2), insert sed before ab.
1002 (l. 3), for lepidas read tepidas.
1008 (l. 2), for tractum read tactum.
1008 (l. 4), for articularis read orbicularis.
1014 (l. 2), for seu read sic.
1028 (l. 10), after the word dolorifcae add guae dolorificae.
1026 (l. 5), for frigora, densitates read frigoris densitatis.
1035 (l. 12), for insensibiles read insensiles.
1038 (l. 2), for illi read isti.
1039 (l. 5), for et facultas read sed facultas.
1063 (l. 18), for non aliter read nec aliter.
1102 (l. 6), for praesipuum read praecipue.
1140 (l. 6), for amoris read amorum.
1143 (l. 5), for corallis read corollis.
1145 (l. 7), for non aliter read nec aliter.
1163 (l. 2), for hoc read lac.
1210 (l. 7), insert e before manu.
1229 (l. 2), insert et before spiritus.
1230 (l. 4), suppress the comma after intrinsecus.
1244 (l. 1), insert a comma after quibusdam.
1254 (l. next last), for universaliores read universalem.
12116 (l. 3), for dai read dare.
1259 (l. 25), for huc et illuc read hac et illac.
1261 (l. 3), for non read nec.
1267 (last line), instead of tenuescunt the manuscript has tenarescunt probably for tenerascunt.
1282 (l. 10), for non ibi read nec ibi.
1326 (l. 4), for non read nec.
1437 (l. 5), for irradicata read eradicata.
1442 (l. 1), for avibus read ovibus.
1443 (l. next last), for latam read totam.
1444 (l. 3), for lata read tota.
1464 (l. 2), for non read nec.
Notes and Reviews 1899

Notes and Reviews 1899

FROM the author the Rev. James F. Buss, we have received a copy of What the New Church Teaches (James Speirs, London). Space does not permit of a more extended notice this month.

HEREDITY 1899

HEREDITY EDWARD C. BOSTOCK 1899

     HEREDITY. Three lectures, delivered at the New Church College, London, By the Rev. James Hyde. James Speirs, 1 Bloomsbury Street, London, 1898."
     This little work of 77 pages deals with the subject of heredity from the standpoint of New Church doctrine. The first lecture treats of "Modern Theories of Heredity;" the second of "The Principles and Conditions of Heredity;" the third of "Hereditary Good and hereditary Evil."
     The writer takes an unmistakable and firm stand upon the Divine Truth revealed by the LORD to the New Church. This gives great satisfaction, and is in itself sufficient to commend the lectures to the careful perusal of Newchurchmen. In the opening of the first lecture he says:

     "Upon this subject, as upon all others that affect human life in its higher reaches, some of the light which came with the LORD in His second advent, fell. We are enabled thereby to look intelligently where no microscope can penetrate, nor any speculation elucidate. By the light of the LORD'S truth, revealed in the writings of Emanuel Swedenborg, we may sea rationally what the mere scientist searches for blindly. Taking those writings for our guide, we shall hope to examine the theories of men; to weigh them in the scales of truth, and to treat the subject of heredity as befits its importance and sacred character, not as a discovered fact, but as a revealed law" (Pp. 3,4).

     In agreement with this declaration we find numerous references to the Writings, which give much pleasure even if one cannot always agree with the deductions made from them.
     In connection with the subject of Heredity the writer takes ground against the marriage of those of different religions and quotes the doctrine concerning it. He says:

     "We are warned against heterogeneous marriages; marriages with those of other religious principles than our own. It may be that, thanks to the LORD'S Second Advent, transmissions now are not of the terrible proportions which they were in the case cited" (the Canaanitish wife of Judah), "yet we may be assured that they are sufficiently potent to be appreciated, as may be seen in many modern instances. And we read that 'marriages on earth between those who are of different religions are in heaven accounted as heinous; and more so between those who are of the Church with those who are out of the Church' (A. C. 8998). Manifestly the keeping of the LORD'S commandments has a beneficent effect upon the generations, as the neglect of them has a debasing one" (pp. 65, 56).

     In stating the doctrine of the New Church on the subject of heredity the author rightly draws attention to the truth that "the transmission takes place along spiritual, not physical lines-the machinery being in the spiritual not the natural world" (p. 51). This fact is not known and acknowledged by scientists generally, and therefore they strive in vain to bring forth a truly rational doctrine of heredity, from their examination of effects alone.
     The writer of the pamphlet takes the position that the qualities of the soul are transmitted while the soul itself is not transmitted. Space will not permit a full presentation of his theory and argument; the following abstract must therefore suffice.
     According to the pamphlet the formative principle of the native figure is not transmitted but rather the qualities or characteristics projected upon that principle by the use and habits of parents. The human form is not transmitted, nor is the soul. The essential soul of the offspring has its form solely from the inflowing Divine Love and Wisdom which are the human form essentially.
     Thus the whole soul of man, and especially the inmost soul, is not transmitted from father to son, but is from the LORD direct, being, however, modified by the father-i. e., having his qualities impressed upon it. This impression, however, is made only upon the external or natural mind, for "we are forewarned against the supposition that hereditary transmissions reside anywhere above the EXTERNAL or NATURAL MIND by the express declaration of the Writings, that ingenerate inclinations reside not in the INTERNAL but the EXTERNAL MIND" (p. 49).
     The passages referred to as teaching this last point are D. L. W. 270 and A. E. 543. They teach simply that hereditary evil does not reside anywhere above the external or natural mind, and the writer seems to assume that the only hereditary transmissions are evil.
     The principal passages in the Doctrines upon which the writer seems to rest his theory are D. L. W 269, which teaches that the receptacle of life from the father is "such a receptacle as it was with the father, . . . and that there is in it an effort to the human form, into which it also goes gradually forth," and C. L. 202, which teaches that offspring "do not derive nor inherit from their parents the affections themselves, and thus the lives of their parents, but only inclinations, and also faculties for those affections."
     To which may be added the teaching of D. L. W. 432 concerning the initiament of man, which is said not to be in its fulness from his first, and which is said to be in a continual effort to the human form, which also it successively assumes.
     Without entering here into the consideration of the primitive of man it may be well to call attention to the teachings of C. L. 183, that "in the seed of man is his soul in a perfect human form covered over with purest things of nature, from which substances is formed a body in the womb."
     But aside from the form of the initiament neither-the above passages nor the general teaching of the Doctrines seem to warrant the conclusion that "the human form is not transmitted," that "the soul is not transmitted," or that "hereditary transmissions do not reside above the external or natural mind."
     The fact that man is not in fulness in the initiament does not take away the fact that he derives the human form by inheritance from his father; nor does it take away the fact that the soul is transmitted from the father to the son. The very fact that the human seed `never by any chance produces an animal, and that the seed of any kind of animal never develops into an animal of another kind, ought to show plainly that the human form is virtually transmitted from father to son. Even though that form be not in fulness in the seed yet it unerringly grows to that form. It is indeed true that the human form is primarily from the LORD alone, and without the influx of life from Him the initiament of the future man would never take on the human form in fulness, but that influx of life takes form also according to the form of the receptacle, and were not the initiament of the human soul within it would not take on the human form. All that can be said of the transmission of qualities, or of propagation from father to son, is that it is the propagation of the form receptive of life, and for a father to transmit his qualities he must transmit the form in which those qualities are. That the soul is transmitted or propagated from father to son appears to be plainly taught in Conjugial Love, 220, as follows:

     "As to the masculine soul, because it is intellectual, therefore it is truth, for the intellectual is nothing else, wherefore when the soul descends truth also descends; that this takes place by that the soul, which is the inmost of man and of every animal, and in its essence is spiritual, from an inseated effort of propasating itself follows in the descent and wishes to procreate itself, and that, when this takes place, the whole soul fans itself, and clothes itself and becomes seed; and that this can take place thousands and thousands of times, because the soul is a spiritual substance, to which there is not extension but impletion and from which there is not the taking away of parts but there is the production of the whole without the loss of any part of it, thence it is as full in the least receptacles, which are seeds, as it is in its greatest receptacle, which is the body." (On this subject consult also C. L. 245; A. C. 1815, 2005, 6716; D. L. W. 269, 6; D. P. 277; T. C. R. 103; De Dom. 21; Ath. Creed, 220.)

     From this teaching it would appear that man does inherit his soul from his father, for "the whole soul, forms itself, and clothes itself and becomes seed" and, "is as fall in the least receptacles which are seeds as it is in its greatest receptacle which is the body." And it is plain from C. L. 183, quoted above, that in some sense, it is in a "perfect human form."
     It is a matter of the greatest importance to see that man's soul is from his father-i. e., that he inherits it from his father even to the inmost, called in Heaven and Hell, 39, "the Human Internal," for it is just this that made the difference between the LORD when born into, the world, and man.

     "That by the son of Mary is meant the merely human, is manifest from the generation of men, that the soul is from the father, and the body from the mother; for the soul is in the seed of the father and it is clothed with a body in the mother as to the LORD, the Divine which He had was from JEHOVAH, the Father, and the Human was from the mother" (T. C. R. 92).

     We are taught also that since the Divine cannot be divided, that the soul of the LORD was not only from JEHOVAH, but that it was JEHOVAH and thus that JEHOVAH was to the LORD in place of the human Internal, which man derives from his father, and which is therefore finite.

     From some things in the pamphlet it appears as if the writer thought the distinction which he endeavors to draw meets the theory of evolution, and explains why it is impossible for man to have been evolved from animals. The force of the argument does not seem very great. Suppose man could not transmit his soul, but only (it is not clear how) impressed qualities on a soul given directly by the LORD, is it any easier to see that the human soul could not have been evolved from the animal? It seems on the contrary to be much easier to see that if souls are transmitted by impletion that an animal cannot transmit what it has not; and animals have no spiritual mind and no Human Internal. If there is to be evolution of men from animals you must abolish discrete degrees and establish physical influx.
     There are other questions of interest raised by the pamphlet which cannot now be considered. One is the question as to what is inherited from the father and what from the mother. The writer maintains that the spiritual body and the limbus are from both father and mother.
     The lectures make very interesting reading and give much food for thought. The more questions of science and theology, treated as this one is from the standpoint of the Divine Authority of the Writings, the greater and more rapid will be the progress of the Church, even though all may not see alike.
     EDWARD C. BOSTOCK.
NEW MOVEMENT IN SWEDEN 1899

NEW MOVEMENT IN SWEDEN 1899

     THE Rev. J. E. Rosenqvist, now settled in Stockholm, has lately begun a new mission in the southern part of Stockholm, not far from where Swedenborg once had his house and garden. The first services were held on February 12th, the audience numbering about forty persons. Mr. Rosenqvist took occasion, at this new beginning, to make a distinct announcement of the fundamental truth that the Second Advent of the LORD is the new revelation which the LORD Himself has given to us in the Writings of His Servant, Emanuel Swedenborg, the preacher showed that this truth is the very cornerstone of the New Jerusalem.
     This important undertaking, which has thus been inaugurated under no uncertain colors, is entirely independent of any organization previously existing in Stockholm. Its inauguration there is especially gratifying now in view of recent utterances in Sweden, tending to undermine the very authority of the Heavenly Doctrines.
     For the convenience, of those wishing to contribute to the cause remittances will be received by Mr. C. Hj. Asplundh, Huntingdon Valley, Montgomery Co., Pa.
SWEDENBORG SCIENTIFIC ASSOCIATION 1899

SWEDENBORG SCIENTIFIC ASSOCIATION EDMOND CONGAR BROWN 1899

     PROGRAM
     OF THE

     SECOND ANNUAL MEETING
     TO BR HELD IN NEW YORK,

     Thursday and Friday, April 13th and 14th, 1899,
     IN THE ROOMS OF THE

     AMERICAN SWEDENBORG PRINTING AND PUBLISHING SOCIETY,
     No. 3 WEST TWENTY-NINTH STREET.

Thursday, 10 A. M. Meeting of the Board of Directors.
10.30. Meeting of the Association, calling of roll, reading of minutes, and reports as follows:
Reports of the Secretaries.
Report of the Treasurer.
Report of the Board of Directors, Mr. Edmond Congar Brown, Secretary.
Report of the Committee to Edit the Z4incijoia, the Rev. Frank Sewall, Chairman.
Report of Committee to Edit the Economy of the Animal Kingdom, Dr. Edward Cranch, Chairman.
Report of Committee to Transcribe, Translate, and Edit the Lesser Principia, Mr. John R. Swanton, Chairman.
Report of the Editor of the new edition of The Soul, or Rational Psychology.
Report of Committee on Scientific Statements in the Theological Writings of Swedenborg, the Rev. Adolph Roeder, Chairman.
Report of Committee on Ways and Means, Dr. F. A. Boericke, Chairman.
12 m. The President's Annual Address.
Communications-from the Auxiliary Societies:
The Principia Club, of Philadelphia.
The New Philosophy Club, of Chicago.
2 P. M. Consideration of Reports and New Business. At convenient times during the meeting the following papers will be read and discussed:
"The Law of Evolution," the Rev. W. F. Pendleton, of Huntingdon Valley, Pa.
"The Importance of Swedenborg's Doctrine to Physiology and Psychology," the Rev. L. P. Mercer, of Chicago.
"Wherein do the Nebular Hypotheses of Kant, La Place, and Swedenborg Differ?" Dr. Riborg Mann, of the University of Chicago.
"Swedenborg's Earlier Scientific Treatises in Swedish." Professor C. Th. Odhner, of Huntingdon Valley, Pa.
7 P. M. The Annual Dinner of the Association, to be followed by brief addresses. Tickets, at $1 each, may be had during the day of Dr. Riborg Mann, of the Committee.
Friday, 10 A. M. Election of Officers, action on Reports, and business.
Reports and communications and volunteer papers are to be sent in by April 10th to Mr. Edmond Cougar Brown, 132 Nassau Street, New York, Secretary of the Board of Directors.
     By order of the Board of Directors,
          EDMOND CONGAR BROWN, Secretary.

CHURCH NEWS 1899

CHURCH NEWS Various 1899

     Huntingdon Valley.-FEBRUARY and March have witnessed considerable social activity here-a very successful "German," under the management of Mr. Charles Smith; a "Millinery" party at Glenhurst, at which the gentlemen proved remarkably talented in trimming hats for the ladies; and on February 22d a "military" bal poudre in celebration of the anniversary of Washington's birthday, when a drill corps of young ladies, brilliantly attired in Colonial military costume, executed, under the direction of Captain Luelle Pendleton and Colonel Synnestvedt, a number of skillful evolutions, with a charge and rally, to the accompaniment of an exciting roar of firearms, and concluding with a tableau, when the dropping of a veil revealed a living statue of Liberty in the centre of the phalanx.
     A Sunday evening of music at Cairnwood on March 5th furnished an occasion for the reading by Pastor Synnestvedt of Mr. Sewall's recent review of the Whittington music, which is calculated to increase the intelligent appreciation of the music. It was illustrated in a practical manner by the singing and playing of the Psalms mentioned in the article. And among other vocal and instrumental renderings, a choir sang one of Mr. Whittington's unpublished hymns and the Fifty-second Psalm, a recent composition. The Church at large will be gratified to learn that the work of writing music for the remaining Psalms is progressing.
     On the evening of February 27th Mr. and Mrs. Hicks held a reception on the occasion of the twenty-first anniversary of their wedding.
     On the 9th Rev. and Mrs. Odhner celebrated the tenth anniversary of their marriage, inviting the congregation to meet them at the Club House. Toasts were drunk to "The Growth of Conjugial Love" and to "The Gold of the Wedding Ring," responded to by Rev. Alfred Acton and Rev. C. Doering in a very instructive manner. Toasts were drunk to the host and hostess and to the numerous engaged couples in the Church, so that a very strong sphere prevailed.

     THE PRINCIPIA CLUB.

     THE Principia Club held its regular meeting on Monday evening, March 20th. As the Secretary cannot always attend the meetings, Mr. C. B. Doering was unanimously chosen Assistant Secretary.
     Mr. Pendleton reported to the meeting that he had written Mr. Mercer, making suggestions as to Miss Beekman's work.
     Mr. Potts read the following notes, interpolated with remarks:
     "In writing the Principia Swedenborg seems to have followed the a priori method, a method which he himself strongly condemned. (See Economy of the Animal Kingdom.) With regard to the "first natural point," he defines it as something so simple that there is nothing more simple (Principia, 8), and also says that it is the same as the mathematical point (ibid, 7). In this he seems to be contradicted by the Writings, which teach that the more simple a thing is the more multiple it is, because it is nearer to the Infinite. It seems evident also that he expressly rejected this notion of the creation in what he says about points, in T. C. R. 20. The Writings teach that the first of creation was the sun, whereas in the Principia the sun is made the third or fourth of creation. The Writings also teach that the expanse was derived from the centre, and not the centre from the expanse, whereas in the Principia the sun is derived from a more general element, which is said to be extended throughout the natural universe."
     Mr. Glenn said it seemed to him that what Mr. Potts said in his argument about the point being a simple did not show a contradiction to the Writings, but rather a confirmation.
     Mr. Odhner read Mr. Whitehead's notes on this subject, published in the March number of The New Philosophy.
     Mr. Pendleton said it was true, as Mr. Whitehead had said, that whatever obscurity there was, was from a lack of spiritual knowledges. Swedenborg did not see the spiritual side, but he saw the natural side and deduced his philosophy from that. As to Mr. Whitehead's defining the point as a spiritual substance, the speaker said we could agree with Mr. Whitehead if we understand "conatus." Swedenborg, in the Principia, says that the point is conatus; the point is not a dead thing, but a living thing-a living endeavor from the spiritual world to ultimate itself in the natural. As to this point being identical with the geometrical point, he said that everything in nature begins from a point, and that there are many points, each point, however, being the beg inning of its own series. He mentioned as an example the cortical glands in the brain, which, as so many points, are the beginning of the body. If we understand by the geometrical point that it is a genuine ens of the reason, thus as an image and type of what is nature, we can see that it trnl1 represents the natural point or the beginning of natural things. The speaker thought that the teaching of the Principia, when understood, agrees with the teaching In the Writings. If T. C. R. 20 be examined carefully it will be seen that the teaching is directed against those who hold materialistic views of nature, and thus that the point or atom is the beginning of all things, and not against the point of the Principia.
     Swedenborg does not teach in the Principia that the point is the beginning of all things, but that it is the beginning of all natural things, while prior to it is the infinite; and where he defines the point to be a simple, be does not mean by that what is meant by the atom, for his point contains the Infinite and is produced from it, and thus is not the beginning of all things, but in the beginning of nature, and hence is not the first, except in its own series. Swedenborg saw clearly that there is not any created thing to which there is not something prior.
     As to the Principia being written in the a priori method, Mr. Pendleton said that Dr. R. L Tafel, describing the unpublished work, the Lesser Principia says that Swedenborg there treats the subject a posteriori, but the Principia does not give the steps by which he arrived at the conclusions; and yet even the Principia is not written in the a priori method alone, for in that work experience, geometry, and reason are given as the principles needed to guide one in deducing a true philosophy, and he reached his conclusions according to these three principles.
     Mr. Starkey, in referring to what is said in the Principia, that the sun was formed after the universal aura, thus apparently teaching that the centre is from the expanse, asked whether we are to understand by this that the sun is the first of nature in that it is the first of purely natural activity.
     Mr. Pendleton said that in general this was true. The parts that existed prior to the sun constitute the sun, and referring to the teaching that the expanse is from the centre and not the centre from the expanse, he said that the true doctrine is that the centre exists from what Is prior to it, and not from what is posterior or from what proceeds from it.
     Mr. Potts said, in conclusion, that there was one thing in which we were all united, and that was that the Doctrine of Creation as taught in the Writings is the truth, and whatever varying views we may take of the scientific works, we may not be far different in the end. If his views were erroneous he was open to conviction. What he wanted was to arrive at the truth. If his remarks had awakened an increased interest for the study of the subject, especially in the minds of the young, he had not spoken in vain.
     Mr. Odhner moved "That the Principia Club communicate the fact of its existence to the Swedenborg Scientific Association at the next annual meeting, and give a brief account of its origin and of the work performed during the year." The motion was seconded and unanimously carried.
     C. E. D.

     Berlin, Ont.-On January 1st the Rev. J. B. Bowers preached to the Society and administered the Holy Supper.
     Swedenborg's birthday was celebrated with a Social, at which a play was creditably given, under the management of Miss Annie Moir, entitled "A Singing-School of the Olden Time." After the play a letter was read from the Rev. J. E. Rosenqvist to the Society.
     Several weeks ago a Men's Social was held at the School, the first of the kind for over a year. It was announced at the commencement that it was expected that conversation should be general, and to further this end subjects for conversation were asked for. Several were given and discussed, among them being "Toasts, their use, and what was involved in them." The opinion was expressed that they afforded an opportunity for the ultimate expression of the affections. In regard to the toast to "The Church," which has become so customary with us, the thought was expressed that there was danger of honoring the toast from mere habit unless we made it a practice to call to mind something of the Church on such occasions. It was also thought that honoring the toast constitutes a pledge on the part of each one to further the growth of the Church, and to defend it against himself as he would defend anything which he sincerely loved. Man defends the Church against himself by shunning his evils as sins, and in no other way. This, therefore, among many other things, seemed to be involved in the toast to the Church. Another subject discussed was "Monophysitism." Surprise was felt that any one of any prominence in the New Church could believe in " Divine temptations." The expression seems without meaning. About 10.30 a repast was provided, and the meeting adjourned at 11.30. The attempt at general conversation was so far successful as to merit a further trial.
     The Society is quietly but surely preparing for the Assembly in June. At the Christmas services this year many of the offerings had reference to the coming needs of this occasion.
     By April 10th the Society will have an addition to its numbers of eight people including three children. Mr. and Mrs. Adam Doering and Mr. and Mrs. Fuller and family, of Pittsburg, are settling in Berlin. The wedding is announced of one of our young men, a former Academy student, to a young lady of Toronto on April 3d. After the event the young couple will make their home in Berlin.

May the Society continue to grow in this way. The prospects are encouraging.
     E. J. S.
          GREAT BRITAIN.

     London.-It is doubtless within the recollection of readers of New Church Life that, at the meeting of September 25th last, which was the occasion of the formation of a definite society from the members of the congregation worshiping in Burton Road, Brixton, the Pastor referred to the necessity of forming certain rules and regulations "for the proper conduct of the affairs of the Church on the civil plane of life, the formation of which rules by the laity should be the result of an orderly reaction of the teaching received by means of the priesthood."
     In the recognition of this necessity, and having as their end the preservation of the uses of the Church, the male members of the Society have had several meetings which have resulted in the production of a set of rules which it is confidently believed will accomplish the end in view. Mindful of the teaching contained in Coronis, n. 29: "Those eat of the trees of the knowledge of good and evil who put forth regulations for the Church from self-intelligence, and afterwards confirm them by the Word; but, on the other hand, those who procure for themselves regulations for the Church by means of the Word, and afterwards confirm them by intelligence, eat of the trees of life." an earnest attempt has been made to frame a series of regulations in strict harmony with the Word- in its letter and Spirit.
     A brief narration of the scope and form of these rules may be of interest to our fellow-members in the Church. At the very outset it is declared that "the Books written by the LORD, through His servant, Emanuel Swedenborg, do form the Constitution of the Society," which is to be called the "Church of the New Jerusalem, Burton Road, Brixton, Surrey." The objects of the Society are all those uses mentioned in the "Declaration of Faith and Purpose" as given in the December issue of New Church Life, and all persons of adult age are eligible for membership, who, having been baptized into the LORD'S New Church, shall apply to and be approved by the Pastor and shall sign the said declaration. Provision is made for the separation of any who may cause disturbance in the Society; and the Divine Law revealed in H. D. 318 and Matthew xviii, 15-17 is referred to as disclosing the procedure to be adopted in such cases. The government of the Society is acknowledged to be a use of the Priesthood, and any differences that may arise between the Pastor and people are to be submitted to the decision of a Bishop, upon whom also will devolve the government of the Society in the event of its being deprived of the services of its Pastor. Recognizing the fact, however, that there is no Bishop resident in this country, the functions of a Bishop in these respects will for the present be exercised by a Council of
Priests, consisting of Pastors W. H. Acton. G. C. Ottley, and R. J. Tilson, with such other Priests as they may determine. The affairs of the Church on the civil plane are to be administered for the Pastor by a Board of Finance, those matters especially relating to the School being committed to a Board of Education, the members of these Boards being appointed by the Pastor. An interesting and important accompaniment to this power of selection by the Pastor is referred to hereafter. To the end that there may be a full and rational co-operation of the Pastor and the members of the Society, and a knowledge on the part of the Pastor of the varying states of the Society, all the male members will constitute a Deliberative Council. The functions of this Council will be to confer with the Pastor and deliberate upon matters appertaining to the well-being of the Society, without, however, exercising any legislative or executive powers. The Pastor alone is acknowledged as having the power of convening the meetings of the Society.
     Such, in brief, are the rules which were unanimously adopted by the Society at a meeting held on the 9th of December last,-at which meeting also the various officers of the Society were appointed. In making these appointments a procedure was adopted which, so far as we are aware, is new in the history of the Church. While emphasizing the teaching of T. C. R. 668, "Supposing a man has it in his power to obtain some place or office, but resigns his claims to another who is also a candidate, because he knows him to be better qualified to be useful to society,-such a one, in thus consulting the good of society, proves himself possessed of a good conscience"-the Pastor invited all who felt, prompted so to do voluntarily to offer their services for any specific office for which they felt an especial affection, and quite a large proportion of the members of the respective Boards of Finance and Education was provided in in this manner, and the Pastor, after accepting the services so offered, completed the Boards by nomination. The following members now constitute the Board of Finance-namely, Messrs. Sesseman, Lee (Secretary), S. R. Lewin, Orme, Poulton, Tarelli (Treasurer), and Waller; and the board of Education consists of Messrs. Blyth (Secretary), Craigie, Dicks, Lee, Lewin, Misson, and Poulton (Treasurer).
     Prior to the meeting of the 9th of December the rules had been submitted to a firm of lawyers for the purpose of having a trust deed drafted, and the Board of Finance having appointed-Messrs. Dicks, Waller, and Poulton as Trustees for the Society, the actual execution of the deed of trust was made a prominent feature at a social meeting held on the 13th of January last. This being accomplished, the printing of the rules was at once proceeded, with, and these have now been produced in a form which reflects the highest credit upon their printer, whom the Society is glad to number among its members. In their printed form the Pastor has caused to be inserted in red ink as marginal notes, certain passages from the Internal Sense of the Word, which may indeed he said to form the internal of the rules and to constitute their authority. Copies were distributed among the members on the evening of Sunday, January 29th, when Swedenborg's birthday was celebrated by a feast of charity.
     A certificate of membership is now being engraved and is expected to be ready for use at an early date.     A. POULSON.

     Colchester.-A SOCIAL was given on January 30th to commemorate Swedenborg's birthday. A good number of the friends assembled, whom Pastor Acton addressed, dealing with the contemporaries of Swedenborg and characterizing the epoch as being exceptionally brilliant in men of letters, art, and science. The remainder of the evening was occupied with music and dancing.
     On February 18th the whole Society responded to an invitation by Mr. and Mrs. W. Gill to meet them for the purpose of celebrating the twentieth anniversary of their wedded life. On this occasion the church was tastefully embellished with paints and other plants. After the opening toast "The Church," the Rev. W. H. Acton proposed "Continued happiness and prosperity to our host and hostess in this life and that to come." This was drunk with acclamation and musical honors. Mr. W. Gill responded in a few well-chosen words. Songs, musical selections, whistling trios, and dances followed, and a gramaphone, which had been specially provided for the amusement of the guests, was well patronized.
     Pastor Acton has now commenced Sunday evening doctrinal classes at the close of the usual singing practice, the subjects of "Conjugial Love" and "Education" being studied on alternate weeks.
Title Unspecified 1899

Title Unspecified 1899

     NEW CHURCH LIFE.
     PUBLISHED MONTHLY BY THE ACADEMY OF THE NEW CHURCH.
     516 Miner Street, Philadelphia.

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     ADDRESS all communications for publication to the Editor, the Rev. George G. Starkey, Huntingdon Valley, Montgomery Co., Pa.
     Address all business communications to Academy Book Room, Carl Hj. Asplundh, Manager, Huntingdon Valley, Pa.
     Subscriptions also received through the following agents:
UNITED STATES.
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     Mr. Wiebe Posthuma, Agent for Great Britain, of Academy Book Room, Burton Road, Brixton, London. S. W.
PHILADELPHIA. APRIL, 1899=129.
     CONTENTS.                         PAGE
EDITORIAL: The Consummated Church-II,     94
THE SERMON: Imputation and Heavenly Happiness     51
     An Easter Address                    53
COMMUNICATED: What Does Swedenborg's Principia Contain for Natural Science?      54
The Nature of the LORD'S Temptation; The Nature of the LORD'S Temptation-Combats,                               56
     Corrections of the Latin Diary,"     60
NOTES AND REVIEWS 60 Heredity               61
     The New Movement In Sweden          61
     The Swedenborg Scientific Association Program,     62
CHURCH NEWS: Huntingdon Valley, 53; Principia Club, 63; Berlin, 63; London, 64; Colchester     64
BIRTHS     64
DEATH     64

Editorial 1899

Editorial Editor 1899

NEW CHURCH LIFE
Vol. XIX, No. 5.     PHILADELPHIA, MAY, 1899=29. Whole No. 223.
     THE attention of readers of this journal is called to the two announcements-pages 78 and 80-concerning the General Assembly of the General Church of the New Jerusalem, to be held June 30th to July 4th. Berlin is more central than either Chicago or Philadelphia, and there are indications that the effort of the Society to make the occasion memorable for its size as well as for the usual features of interest will prove successful.

     THE annual meeting of the Swedenborg Scientific Association, this year, showed an increase in attendance; and the reports of work actually done were a surprise to some of those members not actively engaged in the same. The dinner, held on the evening of the first day, was a feature which it is to be hoped will be made permanent, as it affords an opportunity for the meeting together on the social plane, of men whose various pursuits and views ordinarily lead them in quite diverse channels. It in no small degree enhances the satisfaction which the prospect of attaining the objects of the Association affords, that it makes a common platform on which men of all parts of the New Church in America can meet and come to know each other as would otherwise not be possible.

     SWEDENBORG'S physiology has a good deal to say about the subtle foods we unconsciously draw from the atmosphere, which is also a vehicle for many things inimical to the body. Our unconscious selection and appropriation of the various elements that abound in the common atmosphere is governed by the conditions of our bodily constitution and by the body's consequent appetite for certain substances and susceptibility to certain influences. We can find an analogy to this in the effect upon us which the spiritual atmosphere has in which we move; and there rests upon us just as clear a responsibility in the matter of choosing our spiritual as our material surroundings. If it is our duty to avoid so far as possible a malarial or fever-tainted locality, even so we have no right to expose ourselves needlessly to materialistic, atheistic, trinitarian, or unitarian atmospheres of thought, nor to that of vitiated morals, in books or in converse. With our common Old Church heredity we are susceptible more than we can possibly know with particularity-and in unsuspected ways. Hence the more need of circumspection.
     Such considerations, however, should not make us self-conscious, timid, or self-centered. It is idle to suppose that we can wholly choose our surroundings or wholly avoid exposure to contagion and we need have no more fear in following wherever our duty calls us than does the physician, who, secure in the protection of his use, goes habitually into dangers that would be folly for a layman to encounter unnecessarily. But we can take a lesson from the physician, who, unless he take certain prudential measures, increases his risk. If a wise man he neglects neither his hygiene nor his person, and of course he does not keep about him longer than necessary any contagion-carriers. Even so we can study to keep our thoughts wholesome, free from contagion-carriers-those hurtful ideas that crowd upon us from the world which, by inducing us to dwell on them, excite our own special proclivities to evil. Perhaps the danger here indicated is more extended in scope and more real than most of us quite believe.

     THERE are local spheres concerning which we can he more or less cognizant and circumspect; but there is also a common sphere which we can neither locate nor get away from. The sphere of the modern world breathes, as it were, a host of evils that are well-nigh universal. One of these is a sphere of anger. This disquieting, unwholesome affection creeps into our daily thoughts and doings to an extent that when called to one's especial attention is apt to prove startling. To test this, watch yourself for a few days, observe how you are affected by the accidents, the various disorders, little and great, which are a part of our common heritage. Note how far the foibles of your associates and coworkers-yes, and your own-not to speak of those who are unfriendly-are regarded with equanimity and self-poise. Especially be on the lookout for the note of anger in your conversation on these subjects. Finally, if your general state be not one of that habitual tranquillity you would desire, consider how far this may arise from discontent with your conditions, which is apt to be only a disguise for anger against Divine Providence. Other evils may be discerned in the common sphere referred to-such as distrust, insincerity, love of mere pleasure, especially acquisitiveness and the anti-conjugial-all these exist and afford occasion for much self-government and reflection on the part of the conscientious. But fundamental to all is the rebellion against Divine Providence, which sets man in opposition to the flow and true order of the Divine Life and so exposes him to the possibility of contagion from all evils whatsoever. The whole spiritual atmosphere abounds in these evil seeds, our own minds contain congenial soils most receptive and prolific. It behooves us all to watch and pray, and while we pray labor unceasingly in what is to be the garden of the LORD.

     IN a certain sense it may be said that the whole wisdom of life, in remedy of its evils, lies in the simple formula-For causes look within rather than without. Theoretically this will be conceded by many, but by how few comparatively is it held consistently and practically in meeting the evils of life. According to this formula contentment is within the reach of all; for whatever our conditions it is always possible to use them as being permitted in Providence for our best development, whether that is to be effected by overcoming them or by bearing them.

Whichever we are called upon to do we may secure the internal content which inevitably comes from the effort to do the LORD'S will. This is all familiar truth, yet, in this natural world, appearances continually rise to obscure it; it is not evident to him who, in spite of modest desires and requirements, is so ground down by external conditions as hardly to seem to himself a free agent. But let him hold fast to it as an eternal truth, that from the very nature of infinite mercy the will to seek and do the Father's purpose and will, carried bravely and persistently in to life's daily burden-bearing, infallibly produces a content which when secured endures through external storm, comes out to consciousness in times of respite as consolation and inward rest, and in the other life bears eternal fruitage of joy and heavenly peace.
"Spirits and men would enjoy the highest joy if. . . each one were content with his lot" (S. D. 2513).
HOW THE STATE OF THE CHRISTIAN WORLD CONCERNS THE NEW CHURCH 1899

HOW THE STATE OF THE CHRISTIAN WORLD CONCERNS THE NEW CHURCH 1899

     As regards the teaching of the Writings upon the state of the Christian world a very considerable number of Newchurchmen hold that the Old Church of Swedenborg's time was very different from that of to-day; some maintain that since consummation there is no longer any Old Church-it is defunct-and at any rate they interpret the progress of modern civilization as evidence of a great change for the better. Rightly inferring a connection between that improvement and the simultaneous descent of the New Jerusalem, they jump at the conclusion that the New Church is imperceptibly penetrating and assimilating the Old,-as if there were a percolation-so to speak-of regenerate life from the newly-cleared and re-ordered spiritual world. That clearance having restored communication with heaven, freedom in spiritual things, and general spiritual equilibrium, the outcome it is supposed will be the making a Newchurchman of the Oldchurchman, in spite of himself. How generally accepted is this view in the Church at large may be judged from the following extract from the Century Dictionary of Names, under "Swedenborg:"

     Professed Swedenborgians though widely scattered, have never been numerous; but Swedenborg himself seems not to have contemplated the formation of a separate church, trusting to the permeation of his doctrines through the existing churches. Swedenborgians believe that this process is going on, and that thus the new dispensation is making its way independently of their own organization or efforts, and even without the conscious knowledge of most of those affected by it.

     Thus the "permeation theory" goes forth to the world as New Church doctrine.
     But the above conclusion is not contained in the premises. There can be no such merging of what is dead and obsolete into what is living and juvenescont. It is peculiarly and eminently characteristic of the New Church to make discriminations-to mark out by unpassable lines the distinctions between what is evil and what is good, between falsity and truth, between the counterfeit and the genuine, the Old and the New. It was because the Old Church had become obsolete, counterfeit, imbued with falses and evils, that the LORD came again, in order to break its power, and for that purpose to reveal its state,-in order that now and for all time Old Church falses and evils might appear in their true colors,-that the man of that Church might come out of her if he would, and that the Newchurchman might see and confirm himself against that state. The New Church appeared because the Old could no more be kept alive; and since now and hereafter in the New Church alone is the Word (the only source of spiritual life) understood and acknowledged, there alone is the true Church specific, and there alone is the LORD, while the Old Church, as a Church-or as the remains of a Church-sinks more and more into the night of denial of the LORD and of the Word.
     It should be evident, therefore, that the LORD discloses the state of a Church, not for any one especial time, but for all time, in order that its quality may appear and may always stand as a warning and a judgment before men. It was thus with the Jewish Church, which, at His first Advent He judged and laid bare in the eyes of the nations; centuries have not sufficed to "permeate" it with the light and life of the First Christian Dispensation; on the contrary-Hereditary evil has so increased with them that they cannot, with a faith of the heart, embrace the Christian religion. We say cannot because their interior will is averse to it; and this will causes the disability (T. C. R. 521).

     The same evil disposition to love self and hate all others, and to love the world and to covet the wealth of others, which ruled in them anciently, still continues in their posterity; but because they lead a life of sufferance in foreign lands, they conceal this disposition within themselves (A. C. 4750).

     The line which is thus drawn by the LORD-and by Him alone can it be drawn-stands, not as a vanishing, but as a permanent line of demarcation, the crossing of which, if done at all, must be by man's own action in full knowledge and freedom. The dove and the lamb cannot take, in man, the place of the owl and the leopard, except as man himself freely casts forth the noxious creatures. And though the work is really done secretly by the LORD, man must in general know what is being done and co-operate in it, in all appearance as if all depended on him. The LORD does not win into His fold by taking away the exercise of either rationality or freedom in man. The only way of approach to the New Jerusalem is by turning the back upon the Old; and the only gate of entrance is the conscious, willing acknowledgment of the LORD in His Divine Human as now made known in the revelation for the New Church.
     One stumbling-block with some Newchurchmen in the way of receiving this doctrine is that it seems to them to involve a condemnation of persons; but this is a mistake. A Church must he judged from the Church with which it is connected in the other world, and this of course is known to the LORD alone. Thinking "to person" only obscures the mind; it is disorderly, for the states of individuals the LORD alone sees. The Church is to be thought of not indefinitely but as a body, an entity, an organic whole, with a life and individuality not less distinct, surely, than that of its least parts, which are men. It is the exponent, agent, and subject of the Church in the other world-where all causes and activities primarily reside,-at once the natural foundation of that other Church and the recipient and instrument of its activities and of its operations upon men below. The head of the Church is its doctrine concerning the LORD, and its trunk is the doctrine concerning life, both derived from the Word. But where these principal doctrines have been perverted, and where the Word is consequently no longer understood, the Church, as such, no longer exists, but is transferred to others.

The external form remains, however, vivified only by a life of perverted loves and derived falses; and since this life is really spiritual death the Old Church is called "a corpse." Nevertheless the forces of life-perverted continue to act into and through it as an instrument. All the evils and falsities in Christendom have originated in the fundamental springs of human perverseness which found final expression and full exercise in the false theology of the Old Church; and from that fountain head have flowed, through devious courses of development, the really kindred streams of Trinitarianism, Arianism, Natural Religion, Agnosticism, Atheism, and Materialism-all, however, tending to the one great ocean of spiritual anarchy and consequent irresponsibility of life.
     All this is said, however, of the state formed from such as have confirmed the falses of the Old Church in the will-i. e, in life. But those who, despite ignorance concerning the LORD and concerning spiritual understanding of " the neighbor,"-who understand the Word naturally, yet who are in some disposition to live aright, -these are in gentile, salvable states, whether they be within the confines of the vastate Church or in heathendom. Such is the state which, from its innocence in ignorance, may receive the New Church. But until that ignorance has been to some extent enlightened by true doctrine concerning the LORD, charity, and the opened Word, there the New Church can Dot as yet be said to be, but only the Church universal-this consisting of all the salvable, wheresoever on earth they may be. Unless these three classes be clearly distinguished-the men of the Old Church, those of the New, and the simple good-there can be no clear thought as to distinctions between the Old Church and the New.
     As to the present enlightenment in Christendom, one thing needs to be kept in mind,-it is an enlightenment of the natural understanding, not of the will; that is, there is not real perception of spiritual things except with the New Church, for here alone is there that knowledge of the LORD and of the unfalsified, opened Word, which imparts perception to those who receive the truth with affection. In the world at large the understanding, raised above the will to a degree possible in no previous dispensation, enjoys new powers of discrimination in things which make heavenly externals, such as freedom, the moralities of life and civil and industrial affairs generally. But unless the will conjoin itself to the understanding the state is winter, let the light be ever so brilliant. Those externals, by the understanding, bring heaven present, but unless the will be touched there is no conjunction. And there in no conjunction without regeneration-that is, repentance and reformation-the rejection of falsity, embracing of truth, and the shunning of evils.
     We cannot judge of states. There are many kinds of merely natural affections that may favor the truth, where there is nevertheless no real spiritual affection for it; and on the other hand there are many kinds of temporary obstructions and hindrances to an understanding of the truth, which may exist in minds where there is in potency some genuine receptivity. Some of the former may be enrolled in the external New Church, some of the latter in the Old Church. But that does not affect the quality of those Churches as they are in themselves, nor change the fact that the former Church is the Church of the LORD, and the latter Church the agency of hell. For that which makes the New Church is Divine Truth, and the good of truth with those who will receive it; and that which makes the Old Church is the perversion of truth, and the love of evil with those who willfully pervert it.
     Many truths of the New Church have found lodgment in the world at large-the phenomenal dissemination of the teachings could hardly result otherwise; but this legitimate kind of permeation can be said to have borne genuine fruit only where the fundamental falsities of Trinitarianism and Faith-Alone, or Unitarianism and Charity-Alone, have been rejected and exchanged for the new Church doctrines, of the Sole LORD and Saviour JESUS CHRIST, and of Charity and Faith conjoined. So long as those fundamental falsities lie concealed-and there are many passages which show how common it is in the Old Church to conceal them-the very truths of heaven, when adjoined to them, are poisoned thereby.
     The reasons why goods and truths in the exterior natural appertaining to the evil look downwards, is because they are in that together with evils and falsities, and adjoined to them; all evils and falses look downward and outward to the earth and to the world, hence also the goods and truths adjoined to them do the same, which is affected by sinister applications (A. C. 7604).

     It is a thing that needs to be realized, that moral and apparently religious improvement are quite possible when the internal current is right the other way. For although the cardinal falsities of the Old Church have killed, with those who have confirmed them, every vestige of spirituality in the understanding of the Word, moral truths have not been thus extinguished. On the contrary, the new enlightenment is exhibited markedly in their cultivation-appears, in fact, on all planes of life below that in which pure spiritual principle alone has play. Thus Trinitarians, Unitarians, Faith-alonists, and the rest, enjoy an unprecedented opportunity for covering over the spiritual barrenness of their faith and life with the appearances of genuine religion. This the mere presence of "heaven representatively," so to speak, has a great use in the way of meeting the needs of the simple who are not yet ready for more internal things, and also in providing for the New Church conditions necessary to its natural existence.
     The Spiritual Diary, especially, gives important instruction as to how deceptive are modern externals-how the most lovely and innocent-appearing character is nowadays assumed by the deepest-dyed hypocrisy; and for us the especial and awful import of certain of these numbers is that they describe this deceit as a state prevailing in Christendom, so that the general state is said to be in some respects worse even than of the Jews and the Antediluvians themselves-the worst peoples the world has ever seen! He who reads these numbers (see S. D. 3934, 3598) must fain rub his eyes and wonder how the world, so fair before him, can possibly be the world therein described. How plain is it, then, that the LORD alone can reveal interior states! How grave an assumption is it to attempt to weaken the direct teachings of the Writings as to the widespread devastation of the Christian world, by reference to the appearance of that world in our own puny range of vision; how graver still to confirm ourselves against those teachings merely on the basis of our own observation!
     On the other hand, how easy it is, when the LORD'S revelation is put lint, to confirm its teachings. How easy to acknowledge that, in the presence of the hundreds of millions of Christendom, our own powers of estimating conditions, even as to external facts, are inadequate. But the appearance of genuine religion prevailing in the Christian world, will not bear even external examination.

To quote from a periodical now no longer published:
     The great majority of people in Christian lands are nonchurch-goers. Some who have looked up the statistics say that not over one-tenth of the people generally go to church, and of those who go many are unbelievers and skeptics. And this class is manifestly on the increase. And many of the popular churches of the day are constituted mainly of those who call themselves" liberal." They doubt and deny very much and believe very little. The Bible is roughly handled by many of them; it is losing its hold on most of them; and societies are multiplying that discard it entirely.-(Words for the New Church).

     So much as to visible faith and piety-and we think few will seriously challenge the foregoing. Now what are the indications as to states of life? First, what is the general temper and tone? Is it not one of antagonisms, envies, machinations against the peace and property of others-an undercurrent of ill-will under the guise of performing uses and doing good before the world? Does not a general smouldering anger ever, come to-the surface in fault-findings, accusations, and not infrequently fiercer outbursts against the neighbor?, And is not this the logical outcome of a universal discontent which is nothing else at root than anger against Divine Providence, and so against the LORD? Again, does not the destruction of the heavenly marriage-the divorce of faith from charity-continually tend to destruction of natural marriage, even where its external bonds may be formally observed? Are not happy, fruitful marriages the exception? And of harmonious unions bow many are based on oneness in the spiritual things of the Word and the Church? The Writings again and again say that adultery prevails in the Christian world as nowhere else-indeed as never before on earth (S. D. 3598); cannot the man of experience with the world readily confirm this? Indeed, cannot the man of very little general experience confirm it as to the tendencies, at least, if not the actual deeds of his own life? for "adultery," in the light of the New Church, involves more than the dictionary definition. Nay, do not the bleeding hearts of thousands of stricken parents testify to the truth-that the sphere of adultery at last "has extended even to early childhood," threatening the very foundations of moral and physical wellbeing, and thence the promise of spiritual life? What are the crimes that are daily chronicled in our newspapers but the visible fruit of a tree whose juices are poisoned from the root? Does not the very publication of those crimes show general tendencies in the reading public which are restrained from more than sympathy and mental indulgence in the things they thus delight to feed their minds on, only by the myriads of, bonds which, in Providence, serve to maintain external order for the sake of the remnant, and for the New Church to be established?
     And these bonds. How they surround us on every side. How eloquently do the safeguards and restraints against wrong-doing that hedge every relation of life, every field of activity, and every transaction, speak of charity banished, of distrust supremely regnant. And if, in any case of restraint being absent, undiscovered wrong-doing possible yet refrained from on principle, how the surprise excited by it stamps it as exceptional; or, what is still more significant of the quality of prevailing morals, is attributed to hypocrisy. Especially is this incredulity as to the existence of principle shown toward public men. But, for the most part, when external restraints are a little relaxed, how hell peeps forth in manifest schemes of fraud and rapaciousness, or, in other cases, bursts out into riotous fiendish excesses.
     Confirmations like the above might be carried into every plane of life, but it is not needful. Those who know the Doctrine do not need it; those who do not wish to know will not heed it; and those who do not know but are willing to study and reflect will not require additional suggestion. Our effort has been especially to meet the desires of those who wish to know the reasons why the Academy of the New Church has given such prominence to this doctrine, of which the Writings and the very literal Word are so full;-to show that the only true way to cultivate charity, and faith in the neighbor, and a healthful optimism in regard to all things of life, is to follow with single eye the teachings of the LORD and his methods of cure-discriminating, separating, and contrasting the Old and the New. In this way alone, we hold, is the New Church to be built u from within;-in this way alone can those who are without be brought to really perceive, acknowledge, and accede to New Church Doctrine.
     The very wealth of material has been an embarrassment; but we will gladly, if requested, take up any detail, or give illustrative passages from the Writings.
OBEDIENCE 1899

OBEDIENCE Rev. RICHARD DE CHARMS 1899

     He that hath an ear let him hear what the Spirit saith unto the churches.-Rev. iii, 22.

     IN thinking of the seven churches the thought might well suggest itself, why are there seven, rather than a more or less number? The reason, as will doubtless occur to you, is because of the signification of the number seven. Now by the seven churches which are written to are not to be understood seven churches, but all who are of the church and in the abstract, all things of the church. This is the case, because by seven is signified all and all things, and by names are meant things. So you see there were seven churches because of the meaning of the number seven. That all who are of the church or all things of the church are to be understood by what is written to those seven churches, may also appear from the explication or explanation of those things; for the whole has reference to the following four common or general principles, namely: to doctrine; to a life according thereto; to faith according to life; and to temptations. These are treated of in what is written to six of the churches, viz.: DOCTRINE as to what is written to the churches in Ephesus and Smyrna; a life according to doctrine in what is written to the churches in Thyatira and Sardis; and faith according to life in what is written to the churches in Philadelphia and Laodicea. And inasmuch as doctrine cannot be implanted in man's life, and become the doctrine of faith, unless he combat against evils and falsities which he possesses hereditarily, therefore that combat is also treated of in what is written to the church in Pergamos; for the subject there treated of is concerning temptations, and temptations are combats against evils and falsities.
     Now, since in what is written to this last Church, namely, that in Laodicea, they are treated of who are in the doctrine of faith alone, likewise the nature of faith originating in charity, to what has already been said it is here to be added that love constitutes heaven, and inasmuch as it does so, it also forms the Church.

For all the societies of heaven, which are innumerable, are arranged according to the affections of love, and similarly all within each society. So that it is affection or love according to which all things are arranged in the heavens, and not in any case according to faith alone. Spiritual affection, or love, is charity; hence it is manifest that no one can ever enter into heaven unless he be in charity.
     This teaching makes it clear, then, why there are seven churches spoken of. It also makes clear the fact that all that is written to these churches is comprised under four general heads as principles: that is, doctrine; a life according to doctrine; a faith from charity, and temptations. For if you will carefully reflect upon it you will see that all who are truly of the Church must be said to be all those who are in doctrine, and in a knowledge and understanding of doctrine; in a life according to doctrine; in a faith originating in charity and having its life from charity; and who have experienced something of spiritual temptations.
     All things of the Church may also be grouped under these four heads. They constitute a most general idea and definition of what the Church is and ought to be; and all of them are necessary and essential to a true and living Church. What Church can be said to be a Church without divinely revealed doctrine? What Church can be said to be a Church except so far as there is in it and among its members a life according to such doctrines? What Church can be said to be a Church except as it and its members are in a faith from charity? What Church can be said to be a Church which has not successfully endured temptations?
     In thinking further of these seven churches it will doubtless be suggested to your minds, Why do we find the words of the text so frequently and invariably repeated, and in connection with and at the end of what is written to each Church. A consideration of the spiritual meaning of the words of the text, in their bearing upon these churches, will, I think, explain rationally why this repetition occurs. We are taught concerning the spiritual meaning of the words "He that hath an ear, let him hear what the Spirit saith unto the churches," that hereby is meant that he who understands should hearken to what Divine Truth, proceeding from the LORD, teaches and says to those who are of His Church. This appears from the meaning of "he who hath an ear let him hear," as denoting that he who understands should hearken, or obey. These words, namely, "He that hath an ear, let him hear what the Spirit saith unto the churches," are said to each of the churches,-to the Church in Ephesus, in Smyrna, in Pergamos, in Thyatira, in Sard is, in Philadelphia, and of the Laodiceans-that every one who is of the Church may know, that to know and understand the truths and goods of faith or doctrinals, and also the Word, does not constitute the Church, but to hearken-that is, to understand and to do-constitutes the Church; for this is meant by the words, "he that hath an ear let him hear what the Spirit saith unto the churches." For this constitutes the Church and forms heaven with man, and not knowing and understanding without doing; therefore the LORD also occasionally uses the same words, "He who hath an ear to hear, let him hear." In the Apocalypse it is added, "What the Spirit saith unto the churches," because by this is meant what Divine Truth teaches and says to those who are of the Church, or what is the same thing, what the LORD teaches and says, for all Divine
     Truths proceed from Him. Therefore also the LORD Himself did not use the words, "What the Spirit saith," because He Himself was the Divine Truth who said it.
     That to know and understand truths divine does not constitute the Church and form Heaven with man, but to know, to understand, and to do, the LORD teaches openly in very many passages, as in Matthew: "Whosoever heareth these sayings of mine and doeth them, I will liken him unto a wise man; and every one who heareth these sayings of mine and doeth them not shall be likened unto a foolish man." Again: "He that received seed into good ground, is he that heareth the Word, and understandeth it, who also beareth fruit." And in Luke: "Whosoever cometh to Me and heareth My sayings, and doeth them, I will show you to whom he is like. He is like a man who built a house, and laid the foundation on a rock. But he that heareth and doeth not, is like a man that, without a foundation, built a house upon the earth." Again: "My mother and My brethren are they who hear the Word of God, and do it." In these passages, to hear simply signifies to hear, which is to know and to understand; to hear also, in common discourse, has this signification when a man is said to hear anything, but it signifies both to understand and to do, when it is said to give ear or to be attentive; so also, when he is said to harken. Moreover, they who separate life from faith are like those of whom the LORD speaks in Matthew: "Seeing they see not, and hearing they hear not, neither do they understand."
     From this it should now appear plain enough why the words of the text are so often repeated in connection with these seven churches. For you must have observed as regards the teaching about these seven churches, that, although it treats of different states among those who are of the Old Church, there is one state common to them all, a state characteristic of all really good natural people-that is, a desire and constant effort to do and live according to what they believe to be divinely revealed, and thus to be of the Divine Truth.
     It is, as I understand it, because of this state of obedience to the Divine Truth being a requisite to entrance into the New Church, that it is addressed so repeatedly to those of the Old Church who are in states of natural good in which there is somewhat internally spiritual, and who are included spiritually in what is said of these seven churches. As each class is described
-and after it is described-as if to admonish and remind those composing it in the Old Church, of the peculiar qualification needed for true entrance into the New Church, we have the words, "He that hath an ear let him hear, what the Spirit saith unto the Churches,"-he who understands should hearken to what the Divine Truth, proceeding from the LORD, teaches and says to those who are of His Church- And there is not any other one thing which a person approaching the LORD'S New Church should hear and have more definitely impressed upon his mind, namely, that this is a Church not of merely knowing and understanding the Divine Truth, but of knowing, understanding, and doing the Divine Truth.
     As the seven churches speak of those in the Old Church who are in states to approach the gates of the New Jerusalem, so I trust you now see that there is a good and sufficient reason why the words of the text should be repeated to each and all of them, as containing in their spiritual meaning the open sesame which is to cause those gates to open and admit them into the Holy City.
     To those who approach the New Church, then, let it be known, and let the announcement come with no uncertain sound, that this is not a Church of faith alone but a Church of faith from charity-not a Church that believes in merely knowing and understanding the Divine Truth, but pre-eminently and above all things a church which is dedicated and entirely committed to the obeying and doing of the divine law and the divine truth.

All who accept this fundamental principle are welcome and will find no difficulty in entering into the faith and life of this Church of the LORD. Others must stand without, whatever may be their knowledge and understanding of her heavenly and divine truths. This is the sine qua non without which there is nothing that entitles a man to be regarded as vitally and truly belonging to this Church. For this is to be a living Church and not a dead one, and therefore a Church made alive by true charity and the life of divine truth; and no one can be in such a living Church except he who is spiritually alive himself and is made alive by obeying the laws of the divine order.
     The lesson, then, of the words of the text, to those of the old as well as those of the New Church, is obedience to the divine truth-to what the Spirit says-to what the divine truth proceeding from the LORD teaches, and says to those who are of His Church.
     Let us direct our thoughtful attention, then, to something that the New Church doctrines teach us concerning obedience. We are taught as to obedience that faith is chiefly obedience to all that it teaches. And this, it seems to me, is what our faith ought to be chiefly concerned about-obeying all that our faith teaches us to be true. I take it that we have here a very excellent and practical definition of faith-that is, that faith is obedience to all that truth teaches. Man ought to compel himself to obey the things which have been commanded by the LORD. No better rule of life than this can well be adopted by one setting out on the journey of spiritual and regenerate life. It is a good rule to start out with, to begin with.
     The first life manifests itself by obedience, which is the first of will; the second, by the affection of doing truth. The interesting and important point of this statement is that obedience is the first of life, the first of will; and affection of doing truths is the second. For if the relation of progressive life is that of obedience to affection, then it follows that a state of affection is reached through and by means of a state of obedience. First states lead to second states; and because there must, in the nature of things, be a first before there can be a second, so obedience must be the forerunner of all true affection.
     To learn to obey the things of the divine truth and divine order, simply, at first, because the LORD commands us to do so, would seem to be the best way to learn; second, to do truth from affection. Another good definition of obedience is this, "To do all that God says" is to obey. Those who are the greatest in Heaven-that is, who are the inmost-are servants more than others, because they are in the greatest obedience. We are accustomed to place obedience in the category of lower things, and it is to be associated in general in a good sense with the ultimates of the Heavens; but like all things it has its degrees, and is here said to be greatest in the highest or inmost Heavens. If we think of the LORD and obedience to Him and to His divine truths and of obedience to human instruments as they reflect Him and His divine truth, then obedience and service become only a matter of degree, from highest to lowest, and, eliminating evil, all under the LORD must obey, and learn the lesson of obedience, the highest, the lowest, and all intermediates of human and angelic station and condition. This is the true way to look at the matter of obedience to command and the act of service or serving.
      Let the lowly then remember that in the heavens the highest are servants more than others, because they are in the greatest obedience to the LORD and His commands. So, in the regenerated future, it will be on the earth. That it is not so now is because of evil and the reign of hell, and not the reign of heaven and heavenly order and principles on the earth. The internal man is what ought to command, and the external is what ought to obey; and it obeys when it has for the end not the world, but Heaven,-not self, but the neighbor. The great value of this teaching is that it lays down the individual law of obedience; for do you doubt that if any one should carry out faithfully and intelligently this law of compelling the external or natural man to obey the internal or spiritual man, and would reach this state of subordination of the natural in setting up and following an end to heaven and not to the world,-to the neighbor and not to self-do you suppose that he would have any serious difficulty in obeying the LORD'S commands in His Word? What better general law of obedience could any one adopt than this? The spiritual man loves to obey the LORD; what keeps him from such obedience but the rule and dominion of the unregenerate natural? Once let the spiritual man rule and command in us and over the natural-in things in us and out of us-and obedience to the LORD becomes an easy and delightful thing. Follow then this rule of subordinating natural to spiritual things, external ends to spiritual and heavenly, ends, and you will learn one of the important laws of obedience; and you will learn, too, that in the I effort to apply this law many other thing conducive to true obedience will have to be learned and done. I am convinced that no better general rule for the conduct of life can be adopted by a Newchurchman or woman than the one here indicated, of causing the internal or spiritual man to command, and the external or natural man to obey; and the subordinating of worldly ends to heavenly ends.
     Those who are being regenerated are in obedience to truth; but those who are regenerate are in the affection of doing truth. This points out the two kinds or states of obedience, the kind before regeneration and the kind which belongs to a state of regeneration. Here again we would have you note carefully, that, obedience to the truth must precede affection of doing truth. A man reaches a state of regeneration through states of reformation. Man must learn to obey and follow the truth before, and as a means of, loving to do it. That is the great lesson of obedience,-we must obey before we can love. We are more likely to be in a regenerating state than in a regenerated state; hence the practical bearing of the law of obedience. Every one who seeks regeneration must learn this lesson. The question is, Have you begun it? and, How are you progressing in it? to the goal of spiritual life which is loving to do the truth, and finding your highest and greatest delight in so doing? It is true that all obedience is from the will, but it is the will of doing truth from command, because the truth dictates that it is to be done often necessarily against our natural will, and by a process of free compulsion. To obey from affection is quite a different thing.
     Another view-and a useful one, too-of obedience given by the Doctrines is this: Man does what is good from obedience, or else from affection. He does what is good from obedience before he has fought against evils. This state is the first state of man, and can be a state of reformation; and he who is in this state, and does not do evils, is regenerated in the other life by means of combats against them. To do what is good from affection is when man has fought against evils.

This state is that of man's regeneration, and is the inverse of the former one. Such is something of the doctrine of obedience.
     And now, my friends, in conclusion, I would like to impress on your minds the fact that the obedience enjoined in the text is not primarily obedience to human authority, to civil or merely moral law, but obedience to what the Spirit saith unto the churches, to what the divine truth proceeding from the LORD teaches and says to those who are of His church; obedience to revealed principles of the divine order contained in the spirit and letter of the Word. To us of the New Church it means definitely and positively, obedience to the doctrinal principles set forth in the revelations of the spiritual sense of the Word, constituting the LORD in His second coming. What the Spirit saith there is the law of obedience we must observe. To know, understand and do what is there declared, is our first and highest duty. To have an ear and to hear what the Spirit saith to us there is to learn and obey in a way peculiar to ourselves as followers of the LORD in His second Advent. We cannot avoid or neglect this duty without falling short so far in the true stature and internal quality of a New Church man or woman. Our obedience will of necessity first be one of command, of free compulsion, of resistance to and complete subordination of the external or natural man to the internal or spiritual man, of the exaltation of spiritual things above merely worldly and natural things, of the exaltation of heavenly ends above worldly ends, of the love of heaven more than the love of the world, of the love of the LORD more than the love of self and of the love of others as ourselves. All this will involve obedience of the first kind, a state of spiritual service and bondage, because of, the hereditary dominance of the proprium and labor and effort for its overthrow and subjugation; and because of our native unwillingness to hear and; obey from a spirit of spiritual love.
     Whether, however, we are just beginning this life of obedience or have made some progress in it, or have attained to something of that happy state in which we love to obey the LORD'S commands in divine doctrine revealed to us, this lesson of obedience will come home to each one of us as we seriously and conscientiously examine our states of daily thinking, loving, and living-and it may and should be applied to our several states according to our spiritual needs and necessities. To every one who hath an ear to hear it will only be necessary to say, let him hear what the Spirit saith unto the churches;
     Let us then, my friends, try to learn this lesson of simple obedience to what the LORD declares in the spirit and letter of His Word. What we know and understand, now let us obey it, if not from love then from simple obedience and free compulsion in order that we may finally love to obey it. What we do not know and understand let us try to know and understand that we may obey it. Whatever we may be called upon to do, let us seek to know and understand how the LORD would have us do it. On going to the doctrine and having seen there and understood there what the Spirit saith to the churches, obey and do that, resisting and overcoming whatever in ourselves and out of ourselves may oppose and seek to thwart our determination. Obedience in its first form is ever with us as we tread the paths of earthly life, and obedience in its second form is or should be ever before us as the goal to which we are traveling. As we reach this goal here or hereafter, we enter into our heavenly possessions; for we are taught that the things which the angels hear from the LORD, whether it be by the medium of the Word or the medium of preaching, they do not lay up in the memory, but at once obey-that is, will and do. This happy and blessed state and continuance and perfecting in it forever, will finally be given to all those who patiently, faithfully, persistently, and enduringly apply this law of obedience to their daily lives, and so come to have an ear attuned to the knowledge and understanding of the divine truth; and who are ever ready to hearken to and so obey what the Spirit saith unto the churches, and who thus through obedience to the laws of the divine order, as found in the Heavenly Doctrines, are worthy to be numbered among those who have entered into either the external or internal of the LORD'S New and true and everliving Church here and hereafter. Whether they come out of the Old or are now in the New, obedience to revealed and divine doctrine must ever be and remain the sign of true discipleship and membership, and the true standard of judgment as to those standing within the gates of the Holy City, walking her golden streets, or standing without her pale. Let every one sit in earnest judgment upon themselves, and may the LORD lead you to see your several states and guide you into the paths of obedience which lead up to Heaven and Himself.-AMEN.
TEACHERS' INSTITUTE.-X. 1899

TEACHERS' INSTITUTE.-X. 1899

     THE principal subject of discussion at this meeting was, Examinations. The recent introduction of these into the school work was an innovation, and some doubt had recently been expressed by some parents and by others as to the effects produced upon the pupils. Of the latter some were said to dread examinations which it was thought had had an overstimulating effect and at dency to foster nervousness.
     Mr. Synnestvedt said that the practice had been adopted in order to make the work more determinate and to establish a standard. It enables both teachers and parents to know what they are doing. He thought that we should avoid anxiety about examinations, that it may not hang over the pupils enough to do away with their usefulness. Bishop Benade's strong objection: in the past had been that they stimulated pride and cultivated deceit, and established a tendency to work only for the examination-to strive for appearances. But these things are abuses, and the speaker suggested that as an improvement the examination might be made less formal in order not to frighten the pupils.
     Mr. Price thought that the fact that examinations were a stimulus was not an objection, for the pupils need stimulus.
     Mr. Pendleton asked whether the stimulus should not be given in the regular work.
     Miss Grant thought that better work had been, done these last two years than ever before, especially in fixing a standard for the older boys, who now felt that they must reach a certain degree of perfection.
     Mr. Synnestvedt considered the absence of that standard heretofore a cause of lack of accurate, scientific knowledge.
     Mr. Pendleton remarked that we do not want to get away from distinctive New Church education. The system of having examinations, like all other things, probably has its use and its abuse. He asked if the pupils could be examined in a way that would not appear like examination-that is, without the pupils knowing that they were being examined.

     Miss Grant said that this had been done with the little ones, but for the older ones, especially the boys, she thought it useful for them to know that they were being examined.
     Miss Moir added that it had a good effect on the girls as well.
     Mr. Cowley spoke of the use it is for the pupils, especially the older boys, to feel at times that they must depend entirely upon themselves, without books to refer to nor teacher's help, being thrown wholly on their own resources.
     Mr. Pendleton said that this was founded upon a truth. The LORD leaves us alone at times, but never farther than we can stand.
     Mr. Price, in answer to a question, stated that in the Seminary and College examinations are not now necessary on account of the small size of the classes, the state of each pupil being known. The means of ascertaining the state of younger pupils are not so available, nor in the case of older ones when in larger classes. Even now they might be necessary in particular cases.
     Miss Grant said that in the Local School they had been almost driven to adopting examinations by the parents.
Mr. Pendleton replied that we should listen to and consider all that parents have to say, but not allow it to dominate. We must have a professional morality which shall lead us to consider first the work, and not be governed by the opinions of parents. Criticisms are either true or appear to be true. If true we should reform, if only an appearance we should discover what the appearance is, but not let it anger or discourage us. If a criticism of our work is unfounded it is an assault on our use, by evil spirits, through the person who is criticising; if it is not unfounded we should give it our consideration. It is distressing, however, to have New Church education itself assailed because of a mistake on the part of a teacher, or a misunderstanding on the part of parents or others.
     Mr. Pendleton referred once more to the pressing need of provision to board pupils who live at a distance, and to the hope of some time having a regular dormitory.
     On account of the number of meetings of different kinds necessitated by our uses, it was decided to make the meetings of the Institute hereafter bi-monthly instead of monthly.
LORD WILL PROVIDE 1899

LORD WILL PROVIDE E. PLUMMER 1899

O SAD and anxious heart, the LORD will keep thee,
     Through joy or sorrow, still in Him abide;
Thy very hairs are numbered, therefore fear not,
     For all the days to come He will provide.

Uplift thine earth-born thought. The peace of heaven
     He waits at every moment to bestow;
Not all thy prayers and tears can move His pity
     To give the joys that naught of peace can know.

A moment here, but there through endless cycles;
     Thy heavenly birthright do not thou forget;
Arise and ask the LORD that He may aid thee
     To hold that hope through life, its toil and fret.

He will provide alone for life eternal;
     Where He appoints for thee to walk is best;
He sees thy bleeding feet, the thorns that pierce thee,
     He trod that very path; it leads to rest.
          E. PLUMMER
ERRATA 1899

ERRATA WILLIS L. GLADISH 1899

     Communicated.
EDITOR OF NEW CHURCH LIFE:-

     Permit me to correct a few typographical errors in my paper on the "LORD'S Temptations" in your April issue. In proposition "b" near the beginning of the article the words, "as it is sometimes called" should be omitted. At the top of page 59, right-hand column, first line, after the word "correspondence" add "as there is a similarity and correspondence," making the sentence read: "True, there would be a similarity and correspondence as there is a similarity and correspondence between the creation of the earth and the foundation of the Church," etc. In the same column, line 23 from top, after "toward" add "them;" and fourteen lines lower "Divine imperfection" should be "Divine in perfection." These mistakes do not seriously affect the argument, yet since the subject is matter of controversy it seemed best to correct them for the sake of greater clearness.     Respectfully, [These have been corrected in the electronic text.]
     WILLIS L. GLADISH.
LORD'S TEMPTATIONS 1899

LORD'S TEMPTATIONS 1899

     MR. MERCER'S PROPOSITIONS.

     MR. MERCER, in the six propositions which he presents in the New Church Life for April, completely ignores the main and original question at issue in the present discussion. This question was: Did the LORD, when in the world, experience any inclinations to actual evil, or did He not? Mr. Gladish, in the New Church Review for October, maintained that the LORD could not be tempted to commit any actual sin, and it was this assertion which we challenged in the Life for December, 1898. Mr. Mercer then assumed the responsibility for this new doctrine, re-asserting it in the Life for January, and stating his premises at length. In our review of his whole position we endeavored to crystallize these his premises into distinct propositions, quoting his own words, and bearing in mind his general and very positive conclusion, which was that the LORD did not share in the bent and drift of human heredity; that He did not allow Himself any participation in our inclinations and lustful yearnings, and that He did not feel or perceive in Himself the inclination to such things. But now, in his latest communication, he entirely demurs to our statement of his premises, presenting, instead, six propositions of his own, in which any reference to his former conclusion is entirely absent. At the same time, he obscures the whole issue by a cloud of general statements, most of which may be interpreted either as confirmations or denials of Mr. Mercer's general doctrine-statements dealing with a number of subjects which "do not touch a single point in the discussion," and which, moreover, are so obscurely expressed that we fear to analyze them lest we should again be accused of willful misinterpretation when taking our friend at his own words.
     The subject under consideration is one of the utmost importance, and one which, in its present application, has never before been under discussion in the New Church. "Traditional" or not, the "interpretation" of the doctrine which Mr. Mercer attacks is the one which, until now, has been held by every theologian who has arisen in the Church.

The issue has first been raised by Mr. Mercer and his disciple, and the discussion cannot be allowed to drop behind vague generalizations. And yet, how can it be continued with any profit if our friend will not employ some degree of distinctness and accuracy in his use of well-known and unmistakable theological terms?'
     What, for instance, are we to understand by his statement that "the internal human degrees, which the LORD assumed from the spiritual world, were inwardly Divine and outwardly angelic," etc.? Did the Divine assume anything that was "inwardly Divine"? Did it "take to itself" that which from eternity was itself? How can any one assume-oneself? And did the LORD assume anything "inwardly Divine" from angels and spirits? If so, these finite beings must themselves have been "inwardly Divine." We cannot imagine that this is what Mr. Mercer means; and yet, in his first article, he makes the statement that the LORD "assumed His own Divine Human."
     Again, what is the sense of the statement that "the ultimate human derived from Mary did carry a maternal heredity"? We had always understood that the ultimate human "derived from Mary" was identical with the maternal heredity, and that it was the LORD who "carried" this heredity.
     And what are we to understand by the assertion that this maternal heredity was "modified, in the assumption of it, by the paternal heredity"? The Heavenly Doctrines speak not one word about any "modification" of that which was derived from Mary, but they teach that it was rejected, expelled, utterly dissipated! Would Mr. Mercer contend that this process of rejection began even before the maternal human had been fully assumed by the birth?
     Finally, what is meant by the statement that "the experience of the Human in temptations was wholly different from man's experience in temptation"? The subject under consideration is, we understand, the temptations of the LORD in His human, not the temptations and experiences of the human itself. The latter, per se, had no "experiences," and still less any temptations, since it was not an individual or personality distinct from the LORD.
     But in his former article Mr. Mercer contended that the LORD'S experience in temptations was wholly different from the experience of man, and we suppose that this is what he means in his latest proposition. Can he not see that such a teaching must logically lead to the negation of the fundamental doctrine that the LORD was born a man," as another man"? A man has the experience of a man. Any being whose experience has been "wholly different" from man's experience cannot have been a Man. As to His Human, the LOUD was either born a man, and as such had the experiences of any man, or, He must have been born God, even as to His human, in which case "humanity" and "birth" could not possibly have been predicated of Him. "Tertium non datur."

     MR. GLADISH versus-HIMSELF.

     OUT of the bewildering doctrinal confusion which appears in Mr. Gladish's communication to the April number of the Life, as well as in the latter part of his (otherwise excellent sermon in the March issue of this journal, one single thing stands forth in absolute clearness: that the ideas of the writer, in respect to the particular subject under discussion, are in hopeless contradiction with one another. While boldly asserting, on the one hand, that the Divine Soul of the LORD "made His human a Divine Human even from conception to birth," he admits, on the other hand, that the LORD was tempted by the hells, and that "He must have inclined towards the hells,"-as if "a Divine Human" could have inclined towards the hells! Asserting that, unlike all mortal men, the LORD "was born into good as to the maternal human," he still maintains that the LORD "expelled" what was taken from the mother,- as if the LORD expelled anything that was good!
     Reasoning from misconstrued passages and faulty translations of the Writings, and not from universal and fundamental laws of Divine Order, our friend is finally brought face to face with the inevitable mutual destructiveness of his conclusions, and is forced to take refuge in the assertion that there is an apparent contradiction in the Writings themselves; that if certain passages be true, as they stand, "then there is a large class of passages which he does not know what to do with." He then offers a theory of reconciliation, in which he throws aside all his former conclusions, and,- unconsciously, it would seem,-returns to the true doctrine of the Church.
     It is somewhat difficult to know bow to deal with such a form of reasoning. We cannot enter into a prolonged discussion of every passage quoted by Mr. Gladish, or we would have to write a whole book. But if it can be shown that he has misunderstood those passages on which, as main pillars, he has founded his hypothesis, he may perhaps be led to reconsider his interpretation of the rest.

     HOW IS THE HUMAN OF THE LORD TO BE THOUGHT OF?

     Foremost among these pillars is his understanding of this teaching:

     Many at this day think no otherwise of the LORD than as of a common man like themselves, because they think of His human only, and not at the same time of His Divine; when yet His Divine and His Human cannot be separated. For the LORD is God and Man; and God and Man in the LORD are not two, but one Person, thus altogether one, as the soul and body are ode man (Doct. LORD, 21).

     To this passage-which Mr. Gladish does not quote-he refers again and again as a warning that we must not look upon the maternal human as the human of a common man, that we are "not to regard even this maternal human in "too limited and puerile [!] a manner," or "to think too meanly of His finite nature, nor unduly exalt His imperfections."
     Now, what is there in this passage to warrant Mr. Gladish's construction, or his well-meant but not well-grounded warnings? The "merely human" or "the maternal human" is not spoken of or referred to by a single word, but we are simply warned not to look upon the Divine Human of the LORD as the human of a common man. But if we may not look upon the maternal human, which the LORD assumed and afterwards rejected, exactly as we look upon the human which any man derives from his mother, then we are forced to look upon Mary as different, less limited, and less imperfect than any other woman.
     The Divine was present in the infant human, as the soul is present in the body, but the mere presence of the Divine did not make that human Divine. The embryo, begotten by the Power of the Highest, was at one time an integral portion of the body of the virgin, but did this fact make Mary in any sense continuous or commixed with the Divine? Would Mr. Gladish have us worship the "B. V. M.," or the "cave of the nativity," or any dead bones and sticks and coats, simply because these may at one time have been contiguous with that human in which the Divine was present!

Nay; for our friend is undoubtedly aware of the difference between continuous and contiguous degrees, and of the difference between presence and conjunction.

     The two natures were not commixed, but the Divine took to Itself the Human. Neither are soul and body commixed with any man, but with every one the soul clothes itself with a body, and thus takes to itself that which is called the human (Ath. Creed, p. 10).

     Now, the human which the Divine Soul "took to itself" from Mary was not at birth Divine, nor did it ever become Divine.

     The LORD, in the sepulchre and thus by death, rejected all the human from the mother, and dissipated it, since it could not be conjoined with the Divine Itself (Ath. Creed, p. 35).

     Let as therefore honor and worship Him alone to whom honor and worship is due: the God, not the man the Divine Human, not that merely human which was rejected and which was no better than our own perverted nature.

     THE LORD'S "LIFE," A LIFE OF DIVINE LOVE.

     Another vital point in our friend's hypothesis is the idea "that the evils of the LORD'S natural" were not alive: that there was not, in the human assumed from the mother, any living opposition to the indwelling Divine Life, whence it would naturally follow that any desire to commit evil could not possibly have arisen in that human. This conclusion he bases on the teaching that-

With the LORD, when He was in the world, there was no other life than a life of love towards the entire human race, which He ardently desired to save unto eternity (A. C. 2253).
     But Mr. Gladish's interpretation is corrected by the very same passage, which continues:

     for the Esse itself, or JEHOVAH, is nothing else than mercy, which is of love toward the entire human race; and this life was of pure love, which is never possible with any man.

     By the LORD'S "life," therefore, is meant not the merely human life inherited from Mary, but the Divine Life Itself, which was the LORD'S only real life and soul.

     The Itself, which is love Itself and Wisdom Itself, was the LORD'S Soul from the Father: thus the Divine Life, which is life in itself whereas, in man, the soul is not life, but the recipient of life (A. R. 961; compare Ath. Creed, p. 49).

     And yet this Divine Soul or Life, though present in the LORD from conception and birth, was not truly His own life, until He had received it, acquired it to His Human Essence, and made it His own by conscious temptation-combats.

     The LORD was Divine Truth, in the world; but so long as He was in the human from the mother. He was not, as to the human, Life in Himself; but afterwards, when He had put off that human. He was Life from Himself (Ath. Creed, p. 30).
     As the LORD was life as to the internal man, so He became life as to the external man. This is what is meant by glorification (A. C. 1603).
     This Human was made Divine when He received into it His Father's love, which was the Esse of His life (A. C. 6872).
     'Sojourning,' as applied to the LORD, signifies the life which He acquired for Himself by means of cognitions, combats of temptations, and victories in them (A. C. 2025; compare 2649).
     The merely human Rational could not have a common life with the Divine Rational itself, neither as to truth, nor as to good. For the Divine is life in itself, but what is merely human is an organ of life, and thus has not life in itself. When the human of the LORD had been made Divine, then it was no longer an organ of life, but was life itself (A. C. 2658).

     Since, therefore, the merely human could not have a common life with the Divine itself, it follows, incontrovertibly, that whatever of life belonged hereditarily to the merely human was a life different from and opposed to the Divine life. "Such as is the organ of life, such is the affection of the life" (A. C. 149). The ultimate organ of life with the LORD, when born, was the human derived from the mother. This organ, as Mr. Gladish admits, was perverted by hereditary evil. When receiving the influx of the Divine life, this perverted organ could not de otherwise than assimilate that life to itself, pervert it, and turn it into evil affections. Thus the evils of the natural became alive. It is through the reception of the pure heat and light of the sun into perverted vessels that all the noxious things on earth are awakened to life. And the more intense the solar heat over a stagnant pool, the more teeming will be the noxious life in it. Our hereditary nature is nothing but such a filthy pool, a hell in least form, filled with nothing but the germs and seeds of evil affections which have been deposited there by countless generations of sinning ancestors. And such, also, was the organ of life which the LORD assumed through a woman from the worst house of the worst tribe of the worst nation on earth. The germs of all evil were in that organ. The Sun of Life itself shone immediately upon them. Affections of all evils sprang into life. All the hells entered into the human, and in it and by it assaulted and tempted the LORD so fiercely and so desperately as to defy human description or comprehension.
     But as the LORD never made the maternal human His own human, but only rejected it, neither did He appropriate the infernal life of that human, but shunned it from the first moment of its manifestation to His awakening consciousness. And thus, by shunning all evil, He conquered all the hells in the human, expelling them from Himself, and dissipating the perverted vessels through which they had been able to assault Him. Thus He lived no other life than a life of love, commiting not a single sin.

     THE LORD "BORN INTO GOOD."

     Another instance of grievous misapprehension is Mr. Gladish's interpretation of the teaching that "the LORD alone was born into Good and into the Divine Good itself, as far as from the Father" (A. C. 4644). This, our friend asserts, "clearly teaches that, unlike all other men, He was born into good as to the maternal human,"-as if the passage read, "the LORD alone was born into Good as far as from the mother, and into the Divine Good itself as far as from the Father"!
     But there is not the slightest ground for such interpolation of a fundamental error into a sentence which teaches a plain and fundamental truth. For the passage in question specifically guards against any misapprehension of the subject by this opening sentence: "It is here treated of the Good which was Divine with the LORD from nativity, and of the conjunction of that Good with the Good and Truth which the LORD acquired for Himself as born a man." Not a word is said about any "maternal good." And the teaching continues:

     It is, moreover, to be noted that not one amongst men is born into any good, but every one into evil,-into interior evil from the Father, and into exterior evil from the mother; for evil is hereditary to every one: but the LORD alone was born into Good, nay, into the Divine Good itself, so far as from the Father. This Divine Good, into which the LORD was born, is the subject here treated of.

     The teaching, therefore, is simply this, that there is no genuine native good with any man, either from the father or from the mother, but that the human of the LORD was different from an ordinary man in this respect, that He alone had no human father, and that, consequently, He alone was born, not into evil, but into good, so far as from the Father, and not only into good in general, but into the Divine Good itself; the Good of Divine Love which was His only "Father." This paternal heredity did not, however, by the mere process of incarnation, change the maternal heredity into a good heredity. The LORD did, indeed, inherit a certain 'good' from the mother, but-

     The natural good, derived from the mother, because it was contaminated with hereditary evil, was evil in itself (A. C. 3518).
     The voluntary by birth from the mother was evil, and therefore to be rejected (A. C. 5157).
     The maternal human was the infirm which adheres to nature, and because this was evil, it corresponded to Hell. When this was expelled, then succeeded those things which were concordant with the Divine and corresponded to it (Ath. Creed, p. 41).

     The LORD, in the sepulchre, and thus by death, rejected all, the human from the mother, and dissipated it; . . . since it could not be conjoined with the Divine itself (Ath. Creed, p. 35).

     Does "good" correspond to Hell? Was any rejected, expelled, and dissipated by.

     A similar misapprehension, we hold, is Mr. Gladish's understanding of the teaching that "with the LORD from nativity truth was conjoined to good," and that "with the LORD alone the natural was hungry for good and thirsting for truth" (A. E. 449). By the "nature," here, our friend understands the maternal heredity, which would thus appear to have been born with purely good inclinations and in a state of heavenly perfection and conjunction of good and truth. But the passage in question teaches nothing of the kind. We are told that-

     The LORD was born in Bethlehem, because He was born a king, and with Him from nativity truth was conjoined to good. For every infant is born natural; and the natural, because it is next to the external senses and to the world, is first opened, and, this, with all men, is ignorant of truth and lusting for evil, but with the LORD alone it was hungry for good and thirsting for truth; for the reigning, affection with man is from the father, for it is his soul, but with the LORD the affection or soul from the Father seas the Divine itself, which is the Divine Good of the Divine Love (A. E. 449).

     In the light of the latter part of this passage, as well as in the light of the general Doctrine itself, it is there fore evident that by the LORD'S "natural" which from nativity hungered and thirsted for good and truth, we I are to understand the natural as to the paternal Divine, and not as to the maternal human. The latter, as to the voluntary, or as to all things of native affection, is represented in the Word by Pharaoh's baker, who was to be hanged (A. C. 5072), inasmuch as the natural will, derived from the mother, longed neither for good nor for truth, but lusted only for evil and falsity. As such, it could not be reformed and glorified, but had to be utterly dissipated.. But, according to Mr. Gladish's interpretation, this "baker" neither deserved nor met such a fate.

     THE LORD "BORN A KING."

     Perhaps the greatest stumbling-block to their apprehension of the subject at issue is the merely literal and anachronistic application which our friends, Messrs. Mercer and Gladish, give to the statement that "the LORD was born a king." Mr. Gladish asks "If the LORD did not reign in His Human from birth, why is it said that He was born a King? He could not have been a King unless He reigned, and where should He reign from birth if not in His own Human?"
     Of course, He was born a King, since His Divine Soul was the only King of Heaven and of the universal world. Yet was there one kingdom over which He was King by right but not in fact-a kingdom which had rebelled, and which had most effectually substituted the yoke of the devil for the loving royalty of God. This kingdom was the Church on earth, the fallen human race, and it was to re-establish His royalty in this kingdom that the LORD effected His advent to the world. In order to accomplish the Divine work of Redemption He assumed a human which was the epitome, the microcosm, the concentrated focus of all the rebellious forces which actually exercised the royal power in the Church. He was the only lawful heir to the throne, and in this sense truly born a King; but, like many a prince in history, He had to fight for his kingdom inch by inch. And the fights took place, not outside of His human, but within it,-not against external foes, but against those of His own maternally derived household-the evil spirits dwelling in the inherent and native affections, inclinations, and desires for evil of every kind. These were the gates through which the hells assaulted Him, and the assumed human was at once the field of battle and the kingdom to be conquered. The whole situation is most strikingly described as follows:

     The hells may be illustrated by comparison with an army of robbers or rebels who invade a kingdom or city, and there set fire to the houses, plunder the goods of the inhabitants, and divide the spoils among themselves, and then exult and triumph; but the Redemption itself may be illustrated by comparison with a just king, who marches against them with his army, puts a part of them to the sword, shuts a part up in work-houses, takes away their spoil and restores it to his subjects, and afterwards establishes order in the kingdom and renders it secure against similar invasions (T. C. R. 117).

     Contrast with this Divine picture the one which Mr. Gladish presents of the state of the kingdom and the redemption of man:

     Then was it not actually the case that the Divine reigned and ruled in everything the LORD thought and did? Did He ever commit sin of affection or thought or deed? Then, if not, the Divine did reign most effectually even as "over a country already subdued "For must not that country be most effectually subdued in which not one citizen breaks the laws of the kingdom? . . . But it was not enough that He should reign as a victorious king over all things of the assumed human. He would have His subjects not only subdued and obedient, but fully united to Himself in love. Therefore he purified and united to Himself in perfect oneness what before He only reigned over (Mr. Gladish in the Life for April).

     A very different picture, this, from the one revealed in the True Christian Religion! And what a mixture of metaphors in the last description, what inconsistencies and ignorings of the plainest teachings of the Heavenly Doctrines! According to the conceptions of our friends the rebellious kingdom of the human was "already subdued" before the "King" had entered into it by birth. And according to the same authority there was not a single law-breaker in the kingdom-that is, not a single evil affection in the human.
     But what need of further analysis? Cannot our friends realize that the logic of their whole position involves the denial of the truth that the LORD was born a man who underwent the experiences of a man; that it involves a denial of the truth that the LORD assumed a human prone to all evil, a denial of the LORD'S combats in temptations (since they maintain that there was nothing evil in the human to fight against), a denial, therefore, of the victories over the hells, and, consequently and fearfully, a denial of the whole Redemption?

     Finally, we submit for the consideration of all interested two very suggestive and fundamental laws of Divine Order:
     1. That the mere presence of the Divine effects no conjunction and still less union, but that the presence and reception of the Divine do effect conjunction.
     2. That no reception, purification, regeneration, or glorification is possible without the conscious shunning of evil.
     C. TH. ODHNER.
VACCINE, ANTITOXINE, AND THE REST 1899

VACCINE, ANTITOXINE, AND THE REST HARVEY FARRINGTON 1899

     "A 'SORE' signifies interior evils and falsities destructive of all good and truth. . . . A sore signifies these things because the sores of the body arise from a corrupt state of the blood or some other interior-malignity. It is the same with the sores of the body meant in the spiritual sense; these arise from lusts and their enjoyments, which are the interior causes. The evil itself which is signified by a sore, and appears as an enjoyment in the externals, conceals within itself the lusts from which it arises and of which it is made up" (Apocalypse Revealed, n. 678).

     THE introduction of the products of disease into the system, in the endeavor to establish immunity from the diseases themselves has been a subject of bitter controversy ever since Lady Mary Worthy Montagu, infatuated with the idea of inoculation as a supposed mitigation of the small-pox scourge, introduced that pernicious practice into her native country from the East. During the last decade especially, the subject has received the attention of many learned scientists, and we are constantly hearing of some new "lymph " or" virus" which is vaunted as a specific in the disease that gave it birth, and which wins for its discoverer a brilliant though ofttimes ephemeral reputation. Thus we have vaccine antitoxine, Koch's lymph, hydrophobine, and a host of others.
     Vaccine, or cow-pox virus, may be considered as the pioneer in this field of therapeutics, and unlike many of its congeners, it has held its own since 1798 when Jenner introduced it as a substitute for the then rampant inoculation. It is to-day upheld by the majority of the medical profession throughout the civilized world as an essential to the public weal, and through legislatures they have enforced their dicta, whether acceptable to the individual or not. Their opponents, however, are by no means an insignificant minority, and especially of late have been making themselves felt; as for instance in England, as recently noticed in these pages, where they have at last succeeded in gaining a loophole of escape from legislative tyranny.
     Each side of the controversy presents a mass of statistics which seems to favor its own views of the question, and the arguments advanced are, for the most part, based upon these. But statistics are often misleading; deftly handled and arranged, their true meaning may be disguised; and moreover it is difficult to sift the false from the true. Thus it would seem that a thorough study of the subject is fraught with considerable difficulty. To the Newchurchman, however, statistics alone, and the experience which they are supposed to represent, are not sufficient. He must search out the principle which governs within, and from this judge as to results in practice.
     What, then, is the principle underlying the practice of vaccination? So much has been written on the subject, and by men of ability and wide scientific knowledge, that it would seem almost futile to thresh over again the old straw that has had so many flailings. The matter is one that claims the attention of every one, and, examined in the light of Revealed Truth, cannot fail to assume a new aspect.

     Consider what takes place when a child is vaccinated. The virus or poison taken from the diseased cow is absorbed into the current of the blood through an abrasion in the akin. Soon a pustule forms, attended by fever and a few other symptoms of greater or lesser severity, which as a rule, soon pass Oil; although they may, and in some cases do, develop such violence as to cause death. The pustule dries into a scab, which finally comes away, leaving a scar of peculiar conformation. A poison has been introduced directly into the circulation, and not for the sake of-curing, not for the sake of removing some malady already existing, but for the sake of inducing a diseased state artificially in the endeavor to ward off the possible contagion of small-pox. The resulting pustule or sore would ordinarily be considered as an indication of a state of deep-seated disorder, and medicines would be given for its eradication. But how? Would they be injected into the blood-vessels or am eared over a wound on the arm? No. They would be taken in through the mouth or by olfaction. Only these products of disease called "lymphs" and "toxines" are administered in the other way.
     For illustration. It is well known in the Church that a pastor who, in the endeavor to correct a certain evil among his parishioners, forces his teaching upon them, or, in other words, disregards their own freedom and rationality, not only fails of his purpose, but does more harm than good. So, in the emendation of evils in the physical man, something analogous to this must obtain. The true physician administers remedies prepared for the best and most rapid assimilation. These do indeed, insinuate themselves into the inmost fibrils of the body, but through the natural channels, producing their effects not by main force, but by gently leading. Thus the "freedom" of the economy is not violated. They enter the circulation, as it were, with the consent of the gate-keepers of that sacred precinct; are divested of some of their outer garments in their ascent to more interior degrees, where they are hailed as harbingers of peace, and where they restore order even to the degrees below.
     But in the case of vaccination, the usual procedure is reversed in nearly every particular. The natural barriers to the inroads of just such disease-poisons have been broken down, and the very citadel itself is attacked. A "corrupt state of the blood or some other interior malignity" is induced where order previously held sway, and the resultant sore, instead of proclaiming the correct action of a potentized remedy, which would drive the evil state from the higher and more interior planes to ultimates, there to be dissipated, only shows that the chain of filthiness from without inwards, and from within outwards, is complete. Divine order has been subverted. A disease has not been cured, but induced, by artificial means; a remedy has not been given through the natural channels, but a virulent poison has been intermingled almost with the very life- force itself. Interference with the Divine order invariably brings with it its own penalty. When the outward manifestations subside and health apparently returns, can we say with certainty that all is clean and pure within? Something undoubtedly remains hidden within, and it would seem that vaccination, if it wards off small-pox contagion at all, does so by means of the diseased state it has established. It is a state, however, which lasts only for a limited time and must be renewed, as will appear presently.

It cannot take the place of an attack of the true disease, which, as is well known, except in a few cases, gives permanent immunity by removing from the system the ultimate plane receptive of its own contagion.
     Many have endeavored to explain the modus operandi of vaccination on the basis of similia similibus curantur. But is this not a misconception? Rather, does it not illustrate the observation made by Hahnemann (Organon, paragraph 36 et seq.), that of two dissimilar diseases meeting in the same human being, the older one, if it be the stronger, will repel the other? So soon as the state induced by vaccination begins to weaken, immunity from small-pox begins also to wane. Moreover, true therapeutics do not recognize any specific for disease. Even if cow-pox were small-pox itself, it could not be identical in all cases; for the disease is invariably influenced by the genius of the constitution of the patient, and, though it may be similar in general features, the particulars vary with each individual, and these must be included in any relation that is homoeopathic. It must be admitted that cow-pox, during or soon after its active stage, may be similar enough in some instances to mitigate or even to cure small-pox, just as it has been known to eradicate other eruptive diseases. (See Organon, 46.) But, from the homoeopathic standpoint, these are the exception rather than the rule.
     So much for the principle involved. Now what does experience have to say for vaccination?
     If it had not been for legislation the practice, in all probability, would have gone by the board, with innumerable other fads of days gone by. Jenner derived the idea from a popular belief among dairymen that those who had once contracted cow-pox were forever exempt from the contagion of its more dreaded relative. He vaccinated his first patient in 1796, but it was not till two years later that he brought the matter to public notice. But the people fought it; the doctors looked askance at it. In vain did the young surgeon endeavor to obtain access to the Royal Society with his brochure on the subject. It was not until he had gained the patronage of some of the nobility, and through this of the king himself, that his efforts were crowned with success. His Majesty became so fully persuaded of the great boon to be conferred upon his subjects that he ordered Parliament to grant a benefit of L30,000 to its discoverer. At this juncture the doctors, considering it expedient to change their views, gradually accepted what they had before condemned. The practice spread widely, not only in England, but elsewhere in the civilized world; for no sooner did the Royal Society place upon it the stamp of orthodoxy than all the profession fell into line.
     Subsequently to this, experience began to make statistics. These everywhere show a decrease in small-pox; but whether this was not partly due to other causes is a question to be considered. Jenner, in 1798, proclaimed that his discovery was destined to wipe out the terrible plague of small-pox from the face of the earth. But assumption is not law, and he lived to see his error. As epidemic after epidemic swept over the country he began to hedge from this position, till finally we see him re-vaccinating his own patients once every year, as is done by many at this day.
     To form a just conclusion as to the part vaccination played in the unquestioned diminution of small-pox which succeeded its introduction, it must be remembered that at this time inoculation, begun in 1721, had created such havoc that it was universally condemned, and its abatement was immediately followed by a falling off in small-pox cases. In addition to this, sanitation was beginning to receive some attention, a fact which has considerable bearing upon the issue. Small-pox belongs to that class of diseases known as "zymotic." or, in plain English, "filth diseases." It includes diphtheria, scarlatina, measles, etc. These arise and are nurtured for the most part in the squalid slums of cities, and spread thence to the houses of the better classes.
     Each of these diseases has its specific contagion, and to this is attributed the cause of the disease. The New-churchman, however, looks beyond this, for he knows that within this miasm, which is only the mediate cause, is the real cause itself-influx from evil spirits in Hell. This influx will enter wherever a suitable soil or ultimate, is found to receive it, and this is found among the poor, huddled together in narrow alleys and filthy tenement houses. Here also are found its first victims; for poor food, insufficient clothing, and all manner of filthiness, tend to lower vitality, and hence to weaken the natural power of resistance to sickness that a healthy body possesses. Clean up these tenement houses, flush out the dirty alleys, and make their dirty inhabitants wash, and the ultimate, in which lurks the deadly miasm, will be removed and the influx from Hell must needs seek some other outlet. The condition of this class of people is undoubtedly better now than a hundred years ago. We who live in this nineteenth century of progress can scarcely realize how the poor, the middle classes, and even the nobility lived when vaccination was first introduced. With the advance of civilization "the Army of the Great Unwashed" has steadily decreased, and with it contagious disease. Where are the great epidemics of black plague, spotted fever, cholera, and other horrible diseases that in days gone by depopulated whole districts? The only one of this gruesome regiment that still continues in force is smallpox, against which the much-vaunted measure of vaccination has been directed for over a century. Health Boards have further reduced the disease by the enforcement of stricter laws of quarantine. Do cases of smallpox walk the streets or ride beside us in the cars, as they did less than thirty years ago?
     It is argued, and with some plausibility, that if sanitation has had this marked effect upon small-pox, why have not other zymotic affections declined in like proportion? For it has been found that small-pox is now less prevalent than diphtheria and the rest. On closer study it will be seen that the death-rate, among zymotic cases taken collectively, has not been materially decreased in unsanitary localities; so that, though there may be less of small-pox, perhaps due to vaccination, there is more, comparatively, of other zymoses. In other words, when external conditions are favorable, evil influx from the other world is sure to ultimate itself in diseases of a corresponding class, though the exact type may vary or be varied by such measures as vaccination.
     If vaccination fulfills all that is claimed for it, why must its recognition be enforced by law? The answer is evident. Everywhere the people saw its baneful effects and rebelled in horror against it. Statistics showing the remarkable decrease in small-pox may be met with at every town. But where are the records that show how many little lives have been ruined by injecting this virulent pus into the system? Apart from the innumerable instances of the transmission of venereal and other loathsome diseases, there are many evil results which are seldom recognized as due to vaccination. Some physicians claim that they never see such cases, but it is either because they willfully shut their eyes or are too ignorant to find the true cause for conditions that are only too common.

The homoeopath sees most of them, for he studies disease from a more interior standpoint, delving more deeply into its workings, even over a period of many years. The fact that harm does result has been realized by some old-school physicians also; but most firmly convinced of it are the fathers and mothers, whose minds are not beclouded with too much "scientific lumber," and who, with their own eyes, have watched their little children wilt down after the unholy scalpel has done its work. Many who staunchly support vaccination will still admit that `it often does harm to the little ones who are frail and weak; and yet are not these the ones who are most in need of protection against small-pox? Here the viciousness of compulsory laws is evident, for they deprive the physician of freedom to discriminate; he must vaccinate even in cases where his best judgment rebels.
What has been said of vaccination applies with equal force to the use of antitoxin and its ilk. The principles involved are the same, though statistics are not so complete and do not extend over so many years. Antitoxin, it is claimed, has greatly reduced the mortality in diphtheria, and as with vaccine virus it is doubtless similar enough to some cases to cure homoeopathically. But the chief cause in the lowering death-rate is the abandonment of the heroic methods of the old school of medicine: what with their swabbings of the throat and dusting on of strong drugs, it is a wonder that they save any cases at all. So with Koch's lymph and the rest. This latter has been thrown aside already, for it hurried so many poor sufferers into the grave that the profession were obliged to abandon its use. Antitoxin will go next. Only just recently one of the interns of the Municipal Hospital in Philadelphia admitted that it did more harm than good and was falling into disuse in that institution. Experience is usually slow in finding the right path; it needs the light of principle for its guide. HARVEY FARRINGTON, M. D.
Notes and Reviews 1899

Notes and Reviews 1899

IN the New-Church Review for April the editor takes ground that the admission of Brigham H. Roberts, polygamist, to the United States Congress, "would officially justify polygamy." "Polygamy," he says, "threatens the very basis of this nation, which rests upon nothing so much as upon its homes." Mr. Wright argues-validly, we think-that Mr. Robert's case is not at all improved by the fact that other public men may be even more corrupt in their private lives. We have no right to investigate the private lives of public servants so long as they do not constitute an open scandal; but Mr. Roberts' position is that of a public representative of a system which is hostile to both the moral standard and the statute law of this commonwealth.

MR. John Swanton has given us, in the April Review, a useful paper, "The 'Scientific' Writings." summarizing the scope of Swedenborg's earlier writings, classifying and briefly describing them in a way that will gratify those whose information in this direction is more meagre than their interest. It is to meet this interest which immediately inspires Mr. Swanton's present labors; and even if he were to accomplish nothing more than to give the average Newchurchman an opportunity to judge of the value of all these almost inaccessible treasures, and so as to the need for their publication, he will have earned the gratitude of the Church. Mr. Swanton takes a wholesome view as to the amount of good likely to be accomplished by what he calls a sort of "Swedenborg Advertising Company,"-those who would approach the "Scientific" works in the attitude of at once apologists and eager claimants of priority for whatever in1 Swedenborg seems to have anticipated modern discoveries. He puts it incisively: "This then logical 'I told you so,' buzzed continually into scientific ears, is likely to do as much harm as good. . . . If Swedenborg forestalled such and such a discovery, that is rather an interesting fact, but one of no future importance. I consider it a rather creditable thing for Laplace to have come so near Swedenborg as he did, far as that is from the truth. It is not an especially creditable thing for Swedenborg to have resembled him or Darwin or any other man. They are the men to be congratulated."
"KOSMOS" ON THE NEW "PSALMODY." 1899

"KOSMOS" ON THE NEW "PSALMODY." 1899

     MR. C. J. WHITTINGTON, who furnishes the music of this remarkable collection, has a charm and a harmonic touch peculiarly his own. It is rare that one meets with a collection of the productions of one mind or pen in which there is so little sameness, such an utter absence of repetition, such an exquisite adjustment of harmonic sequence to the subject in hand as is the case in this collection. There is in Mr. Whittington's work, as it were, a broad basis of Haydn and Mozart, a superstructure of Mendelssohn, and here and there a touch that reminds us of Gilchrist and Nevins in their happiest moods. The music is really remarkable, dignified, and strong. We know that every music lover among our readers will appreciate and appreciate fully the entire collection. None the less striking is the arrangement of the text. The entire series of soli and choruses is based upon a careful translation of the Scriptures, taking most exact turns and following closely in every detail the original Hebrew and Greek. The variation from the authorized version is quite noticeable and notable. Look at an example. This is the version of the initial verses of the familiar Pastorale of the Twenty-third Psalm:

     "The Lord is my Shepherd,
     I shall not want.
     In Pastures of herb
     He will make me to lie down;
     Unto waters of rest
     He will lead me.
     My soul He will recreate:-"

     And so in all cases. This, though a striking and novel feature, is not at all objectionable, since there are revealed sudden and unexpected beauties of the literal Word, which are unknown in an authorized version of the Sacred Book. Throughout the book are given brief sentences stating the internal sense of each Psalm and of each section, as given by Swedenborg. An utter novelty (except to those familiar with Naumann's work) is the introduction of two Hebrew and two Greek selections. The first of the Hebrew selections has the text given in the Hebrew type. But Hebrew reads (as we say) backward. Hence the music is printed backward in this instance, giving page 381 an unusual appearance, and the player who is unaccustomed to playing music printed from right to left an unwontedly difficult task. In the second selection the Hebrew text is printed phonetically In Latin type, obviating the previous difficulty. The Greek text, of course, does not present this difficulty and renders itself to our left-to-right notation as readily as Latin type does. Our friends have given music-lovers a gem, and have produced a book that deserves critical study (and will no doubt receive it) on the part of every one who is interested in Church music.
GENERAL ASSEMBLY.* 1899

GENERAL ASSEMBLY.* C. Th. ODHNER 1899

     THE Third Annual Assembly of the General Church of the New Jerusalem will be held at Berlin, Ontario, Canada, beginning on Friday, June 30th, and closing on Tuesday, July 4th, 1899.
     The Council of the Clergy will meet at Berlin on Tuesday, June 27th, continuing its sessions until Thursday, June 29th.
     Reports and communications should be sent to the Bishop or the undersigned before June 15th.
     Further details as to the meeting will appear in the June issue of this journal.
     By order of the Bishop.     C. Th. ODHNER,
                              Secretary.
     * See announcement of the Berlin Reception Committee, on the last page.
LACK of space 1899

LACK of space 1899

LACK of space necessitates deferring till next month our reply to another communication from "C. T. A." on the Use of Wine.-ED.

CHURCH NEWS 1899

CHURCH NEWS Various 1899

     REPORTS AND LETTERS,

     Huntingdon Valley.-THE Academy and local schools were closed two weeks for the Easter holidays which were marked by a number of social events.
     The evening of April 11th witnessed the marriage of Dr. Harvey Farrington to Miss Irene Bellinger, the Rev. Homer Synnestvedt officiating. The guests crowded the Club House, which was very prettily decorated for the event, a profusion of magnificent plants and flowers upon a special platform, with white pillars of ancient architecture converting the chancel into a veritable Pompeiian bower.
     At different portions of the holiday period the Rev. F. E. Waelchli, of Baltimore, and Rev. E. J. E. Schreck, of Detroit, visited us.
     A considerable number from here attended the meeting of the Scientific Association in New York, and upon their return, on April 15th, an informal gathering listened to some impressions of the occasion in remarks by the Rev. Messrs. Starkey, Synnestvedt, Price, Acton, Mr. John Pitcairn, and others.

     THE PRINCIPIA CLUB held its regular meeting on April 17th.
     Mr. Potts presented a digest of the first Chapter of the Principia in connection with D. L. W. 119, and endeavored to show that Swedenborg, because of a lack of spiritual knowledges, wits unable to reason according to the a priori method and that his theory of Creation as presented in the Principia does not agree with the Writings as to Creation.
     Mr. Odhner said that if what Mr. Potts said about the principles of creation as presented in the Principia were true there would be no reason for the existence of this Club.
     Mr. Synnestvedt showed that the Writings did not reveal scientific truths but that we must learn these from observation. The Writings are a Revelation of spiritual truths, and scientific truths are only brought in as confirmations,-that these scientific truths must be learned from the world.
     Mr. Daring endeavored to show that the numbers which were quoted from the Writings by Mr. Potts did not apply to the case as the numbers related to the practice of Investigating spiritual things from natural scientifics. This Swedenborg did not do in the Principia, but from visible natural things he investigated invisible things of nature.

     Glenview, Chicago.-DURING the early part of the winter until the Christmas holidays, instead of the usual doctrinal classes, the time was devoted to a study of Swedenborg's bullular theory from the Principia. Since Christmas Mr. Pendleton has taken up the subject of The Divine Providence in Matters Temporal and Spiritual.
     On February 21st at Glen View, Miss Grace Burt became the wife of Mr. Edward E. Boericke. The bride was attended by her friend, Miss Lulu Osborn; the groom's brother, Mr. Gideon Boericke, stood with him. The bridal party entered to the wedding march from "Lohengrin," played by Mrs. Anna Synnestvedt; and after the ceremony was over the joyful strains of the Mendelssohn march were heard as the newly-made husband and wife left the hall for the clubroom upstairs. There, under a canopy, they received the congratulations and good wishes of their friends. Afterwards the bridal party left for the home of the bride's sister, but the others remained to dance until train time, when all assembled at the Park entrance, and gave the bride and groom a hearty send-off to their new home in town.
     On the Friday following the wedding Mr. and Mrs. William B. Junge gave a costume party. Most of the visiting wedding guests remained over for it, and by their presence added much to the festivity of the occasion.
     On March 17th Mr. and Mrs. Harry Blackman held a reception at their home to celebrate the fifth anniversary of their abode in Glenview.     A. E. N.

     Parkdale.-On Easter Sunday the Holy Supper was administered, thirty-five persona participating. Pastor Hyatt spent the following Sunday in Berlin, his place here being filled very acceptably by the Rev. Mr. Stebbing, who with his wife stayed a week in Parkdale.
     Since last writing several pleasing social events have transpired. On Friday, February 24th, the school children gave an entertainment which afforded great pleasure I and satisfaction. Under the direction of Mrs. Hyatt they rehearsed the trial scene from the "Merchant of Venice," and on the evening named gave the performance, acquitting themselves remarkably well. The costumes, which were very effective, combined with the well-planned "stage" appointments presented a striking scene, and the effort was pronounced by all a great success.
     Easter Monday was a "red letter" day. In the afternoon a wedding ceremony was performed, the happy couple participating being Mr. Christopher Nahrgang, of Berlin, and Miss Mary Keffer, of Toronto. There was a large attendance, and as usual on such occasions, a most delightful sphere prevailed. Six girls belonging to the Parkdale school preceded the bridegroom and bride, singing the bridal march from "Lohengrin," each carrying a rod covered with smilax and surmounted with Easter lilies. With these they formed an arch, under which the bridegroom and bride passed before taking their places in front of the altar. The ceremony performed by Pastor Hyatt was most impressive. The Worship Hall was tastefully decorated for the occasion with flowers and evergreens, and immediately in front of the altar a bower was formed, under which was suspended a white dove. On the walls were hung shields bearing the words, "Innocence," "Peace," "Love," "Confidence," "Joy" and "Trust;" also cards with the inscriptions in Hebrew, Bless the LORD, and Confide in the LORD and the heavenly name, Adramandoni.
     C. BROWN.

     LETTER FROM MR. BOWERS.

     Ohio.-After making missionary visits in five places in Indiana, I came into this State on March 1st. Limits of space do not permit mentioning particulars as to all the places visited. Sunday, March 5th, was spent at the home of Mr. James R. Dill and sisters, near Bainbridge, Ross County. In the afternoon a meeting was held and a sermon delivered. At Waverly, Pike County, on March 7th, the Judge of the Probate Court for said county, Lewis Grant Dill, and his two children, were introduced into the LORD'S New Church by the sacrament of baptism. Having reached a firm conviction of the truth of the teaching given in the Writings, Judge Dill requested to be baptized; and he also voluntarily becomes a member of the General Church of the New Jerusalem. On Sunday, March 12th, I was at Salem Center, Meigs County, a little village. Mrs. Mary Fogg, who is past 87 years of age, is the only member of the Church we know of there, and her whole heart is in the things of the Church. The Methodist minister who preached at Salem Center did not come on the Sunday of my visit there. They invited me to preach. Congregation of forty in the morning and seventy in the evening. Very close attention was given to my discourses, in which instruction was communicated on the leading Doctrines. The Creed was recited at both services. Monday evening, March 13th, the sacrament of the LORD'S Supper was administered to Mrs. Fogg at her request. Two days were profitably spent at Given, Pike County, with Mr. S. A. Powell and family, who always give the missionary a cordial welcome and appreciate the visits. J. E. BOWERS.

     GREAT BRITAIN.

     Colchester.-AN extremely interesting event in the life of the Colchester Society took place on Good Friday, when the nuptials of Mr. Frederick Daniel Balls and Miss Elizabeth Mary Godfrey were celebrated. Pastor W. H. Acton, who officiated, prepared a special form of service, consisting of prayer, readings from conjugial Love and the Word, and the singing of "How Good Are Thy Tents, Oh, Jacob." "Our Glorious Church," and Psalm XV. After the blessing had been pronounced the bride, daintily attired in white and attended by three maids of honor, was surrounded by all the little girls of the Society (dressed in red and white), the youngest of whom presented her with a charming basket of flowers. Congratulations followed, to the strain of Mendasohn's Wedding March.
     The church was tastefully decorated for the occasion with palms, flowers, and banners, and the whole ceremony, being based principally upon the description given to us of wedding celebrations in the other life, made a striking and pretty scene, which created a lasting impression upon all. On the following Wednesday Mr. and Mrs. Balls held a reception, when toasts, congratulations, music, song and dance were the order of the evening.
     The newly-wedded pair have been the recipients of numerous presents and expressions of good-will from the friends, who find cause for thankfulness to the LORD for this new manifestation of Conjugial Love in their midst. J. P.
SWEDENBORG SCIENTIFIC ASSOCIATION 1899

SWEDENBORG SCIENTIFIC ASSOCIATION 1899

ACCORDING to announcement, the Second annual Meeting of the Swedenborg Scientific Association was held in the rooms of the American Swedenborg Society, New York, on April 13th and 14th, the Rev. Frank Sewall in the chair. The program published in advance in the April Life was quite closely followed, to which readers are referred. The Recording Secretary, in connection with his report, read a list of about 125 names of those who were either members or were considered as likely to become so. The revised list, we understand, shows an actual membership of 48. The Corresponding Secretary read a very satisfactory communication from the London Swedenborg Society, containing practical suggestions in furtherance of co-operation in the work in hand. The Committee on Editing the Principia hope to complete the work within the year. The Committee on Editing the Economy of the Animal Kingdom had been handicapped by the preoccupation of the original chairman, who had finally been forced by the same cause to resign. The Rev. E. J. B. Schreck had been appointed in his place. The Committee on Transcription of the Lesser Principia from the original MSS. reported good progress the actual transcribing having been done by the new members, Messrs. Goerwitz, Vinet, and Brown, and it is hoped to begin translating in the fall.

They recommend printing a Latin edition as soon as feasible. The Committee on Republishing the Work on The Soul reported the translation carefully revised and improved, embodying valued suggestions and corrections, and the work will probably be placed on sale during June. It is proposed to accede to a suggestion of the London Swedenborg Society to publish this work-and whatever others of the Scientific Writings the Association may bring out-in style uniform with the London body's edition of The Brain. The Association acted favorably on the offer of Mr. L. P. Ford, of Shortlands, Kent, England, to furnish a translation of Swedenborg's work entitled Copper, and a reproduction of the plates belonging to the same, the Association to edit and publish the work. The Committee on Scientific Statements in the Theological Writings reported progress in formulating and systemizing their comprehensive field of work.
     The President's Address, briefly reviewed the progress of the year just concluded, and dwelt more especially upon the distinction to be drawn between mere scientific facts and the philosophy with which it is the peculiar province of Swedenborg's pretheological works to deal. Communications were read from the Principia Club of Philadelphia, and the New Philosophy Club, of Chicago, reviewing their history and claiming kinship with the larger body in aims and work. The Chicago Club submitted for the inspection of members a typewritten copy of Miss Lilian Beekman's work in collating features of Swedenborg's science with the coincident views of contemporaneous scientists, stating that if her work met with support, its the way of subscriptions or otherwise, it would be continued.
     In the afternoon session the meeting, after referring the London Society's letter to a committee with full power to act, listened to papers on: (1) "The Law of Evolution," by the Rev. W. F. Pendleton; (2) "Wherein do the Nebular Hypotheses of Kant, La Place, and Swedenborg Differ," by Dr. Riborg Mann, and (3) "Swedenborg's Earlier Scientific Treatises in Swedish," by Prof. C. Th. Odhner. Bishop Pendleton was not able to be present at the meeting, owing to an imperative call to Chicago, and his paper-read by Mr. Starkey-though complete so far as it went, was not expanded as he had intended. It met with close attention and some friendly discussion Dr. Mann's paper was unwritten, and his remarks on the subject assigned were amplified by responses to a number of questions, which, at his own suggestion, were put by various members. Request was made for the publication of these papers in the periodicals when completed according to the respective writers' design.
     In the evening something less than thirty members and visitors, among them several ladies, sat down to the Association Dinner, served at the St. Denis Hotel, in satisfactory fashion. There were toasts and speeches and impromptu remarks, some of which we may be able to report in part in another issue.
     The next forenoon was devoted to business, such as listening to the (rather unfruitful) report of the Committee on Ways and Means, which was received and the committee discharged; discussion of the subjects, Publication of proceedings, and negotiation. In that connection with the Editor of the New Philosophy as to making that journal a possible organ of this body; and, extending limited Membership, and privileges of printed proceedings, without payment of dues-to certain gentlemen engaged in actual work for the Committees.
     The Rev. Adolph Roeder presented a resolution endorsing Miss Beekman's work.
     A recommendation to The American Swedenborg Society to publish the Adversaria in English was unanimously adopted.
     Officers elected: President, Rev. Frank Sewall; Recording Secretary, Mr. John R. Swanton; Cor. Secretary, Dr. Riborg Mann; Treasurer, Edmond C. Brown, Esq.; other members of the Board of Directors, Rev. J. Whitehead, Dr. Harvey Farrington, E. Nicholson, Esq., Mr. C. Hj. Asplundh, Rev. L. P. Mercer, Dr. J. B. S. King, Rev. E. S. Price, and Rev. C. E. Doering.
     Mr. Mercer then read his thoughtful and suggestive paper on the "Importance of Swedenborg's Science to Physiology," adding that other work along the same lines is to follow, if it is thought worth while. The favorable sense of the meeting in that respect was unmistakable.
THIRD ASSEMBLY OF THE GENERAL CHURCH OF THE NEW JERUSALEM 1899

THIRD ASSEMBLY OF THE GENERAL CHURCH OF THE NEW JERUSALEM S. H. ROSCHMAN 1899

     TO BE HELD AT BERLIN, ONTARIO, CANADA,
     JUNE 30TH TO JULY 4TH, 1899.

     ALL friends who desire to attend this Assembly-which we have no doubt will be the largest yet held-would confer a great favor on the Entertaining Society, and on the Reception Committee in particular, if they would let us know at once, or as soon as possible, of their intention to come.
     Sleeping accommodations and the morning meal will be provided in the various homes,-and remember, we have room for everybody. The noon and evening meal I will he served on the grounds, at 25 cents a meal. But should any of the visitors prefer, for any reason whatsoever, hotel accommodations, they will find them in both Berlin and Waterloo,-strictly first-class and at very reasonable rates.
     Electric cars run every twenty minutes, passing all hotel doors and directly in front of the Assembly grounds (which are midway between Berlin and Waterloo).
     An announcement concerning reduced railway rates to Berlin may be looked for in the June Life; also regarding passing baggage through the Custom House without any inconvenience whatsoever.
     A most hearty invitation is hereby extended to everybody to come and swell the numbers and increase that sphere the beneficial effect of which is to be felt by the Church in general and the Berlin Society in particular for many years to come. The Berlin people will dl) all in their power to entertain you and make your visit to Canada, land of the healthful breeze and clear blue sky, one to be remembered.
     Preparations have commenced, and once more flu respectfully requested that intending visitors notify us as soon as conveniently possible, as the calculations for the preparation are to a great extent dependent on such information.
     Please address,
          S. H. ROSCHMAN,
               Sec'y of the Reception Committee,
                    WATERLOO, ONT., CANADA.
Editorial 1899

Editorial Editor 1899

     NEW CHURCH LIFE.
     PUBLISHED MONTHLY BY THE ACADEMY OF THE NEW CHURCH.
     516 Miner Street, Philadelphia.

     TERMS:-One Dollar per annum, payable In advance.
     FOUR SHILLINGS IN GREAT BRITAIN.

Entered at the Post-Office, at Philadelphia, Pa., as second-class matter.

     ADDRESS all communications for publication to the Editor, the Rev. George G. Starkey, Huntingdon Valley, Montgomery Co., Pa.
     Address all business communications to Academy Book Room, Carl Hj. Asplundh, Manager, Huntingdon Valley, Pa.
     Subscriptions also received through the following agents:
UNITED STATES.
     Chicago. Ill., Mr. A. T. Maynard, Chicago Agent of Academy Book Room Glenview Ill.
     Denver, Col., Mr. Geo. W. Tyler, Denver Agent of Academy Book Room, No. 544 South Thirteenth Street.
CANADA.
     Toronto, Ont.. Mr. R. Carswell, No. 47 Elm Grove.
     Waterloo. Mr. Rudolf Roschman.
GREAT BRITAIN.
     Mr. Wiebe Posthuma, Agent for Great Britain, of Academy Book Room, Burton Road, Brixton, London. S. W.

PHILADELPHIA, MAY, 1899=129.
     CONTENTS                    PAGE
EDITORIAL: Notes                    65
     How the State of the Christian World Concerns
     the New Church               66
THE SERMON: Obedience               68
The Teachers' Institute, X          71
The LORD Will Provide (Poetry),     72
COMMUNICATED: Errata               72
The LORD'S Temptation               72
Vaccine Antitoxine and the Rest     76
NOTES AND REVIEWS
     Kosmose on the New "Psalmody,"     78
THE GENERAL ASSEMBLY               78
CHURCH NEWS: Huntingdon Valley, 79;     Glenview, 79;
     Parkdale, 79; Letter from Mr.     Bowers, 79;
     Colchester. 79; Swedenborg Scientific Association, 79;
     Announcement (Assembly), 80
BIRTHS, BAPTISM, MARRIAGES, DEATH     80

NEW CHURCH LIFE
Vol. XIX, No. 6. PHILADELPHIA, JUNE, 1899=129. Whole No. 224.
     NOTES.

     THE Berlin Reception Committee present, on page 96, instructions to visitors to the coming General Assembly, concerning reduced railroad fares and avoidance of annoyance by custom-house inspection of baggage.

     THERE are those who hope that the final outcome of the movement inaugurated by the Peace Congress will be even the abolition of war. But Newchurchmen will recall the statement in The Last Judgment, n. 73, that notwithstanding the great changes effected in the spiritual world by the Judgment, on earth-"affairs of States, peace, treaties, and wars . . . will exist in the future as they existed in the past."
     Quite in line with the efforts of the Congress to mitigate the severity of war, would be an agreement to exempt from capture private property afloat as it is already exempt on land. Whatever militates against Commerce, the Divinely provided and correspondential means of disseminating the Word, is condemnable.

     WHAT is known as "ideality" is a faculty valuable in itself and capable of subserving high uses in the soul; and the same may be said of that critical discrimination which, supplementing ideality, enables us to set up for ourselves high standards in all things. But when our ideals make us discontented with the limitations set for us by Divine Providence they lack the spiritual element which alone makes them of any real value. Contentment is the ultimate form of trust in Providence, and in it rest at last and find expression, all the impulses and motives of the regenerate life. What a wonderful and almost incredible truth it is, that contentment is really within the reach of all! And how comforting it should be to us; but how far is it so?

     CONSTITUTED as he is by nature man cannot of himself otherwise than strive to thwart the ends of Providence; and he would succeed if he could know future events. Yet it is quite common to think that if we only knew what is in store for us we would not struggle against it but only prepare ourselves to meet it. This error arises from ignorance of ourselves. As one comes to know his own tendencies and affections,-to realize from experience the strength of the bonds that hold him within certain limits of spiritual effort,-the sweep and power of the natural loves which make up so large a proportion of the earthly life,-he learns to recognize the Mercy which leaves him in ignorance as to the future and thus saves him from antagonizing the ends of Divine Love itself.

     IT has been called to our notice that, in spite of full and favorable notices in this and other journals of the New Church, not to mention advertisements, there is, with at least a few among our subscribers, a rather surprising ignorance of even the existence of Professor Odhner's booklet, A Brief View of the Heavenly Doctrine, published by the Academy Book Room last year. In the Brief View we have probably the most practical work yet published for answering briefly yet thoroughly the needs of the inquiring but over-busy and time-limited man with whom we not so very infrequently come in contact. For efficiency, conciseness, and inexpensiveness the booklet leaves little to be asked and the importance of the field it so ably covers-coupled with the recent discovery alluded to-impels us to emphasize the foregoing information.

     CRITICISM of one's evils or falses is seldom palatable, and unless its utterance by another be warranted by clearly-defined right, is apt to be resented. But it is Well not to be thin-skinned in the presence of the truth, no matter by whom or under what circumstances it may be presented; provided that our ignoring the manner of the presentation will not menace our usefulness or work ill to others. Use should ever be the first consideration; and though the exposure of our failings may come in the form of unjustifiable assault or intrusion, by some self-appointed mentor or irritated friend, we need not, as a rule, be so much solicitous to preserve our much-prized dignity and freedom of action, as to be concerned for our real freedom,-the freedom of spiritual life,-which our evils imperil. Even an enemy may instruct us; and truth,-which is the legitimate and appropriate receptacle of good,-even though it lack good in the one speaking it, may become an actual receptacle in us if we let it be such.

     THE program of the Assembly,-which is given on page 95,-presents at a glance the general features of the proceedings in the order in which they are likely to occur. Judging from the attendance and the spirit manifested in the two years previous, there seems to be no need for urging the importance as well as the enjoyableness of these meetings-reunions they might aptly be called in relation to one aspect and that not the least important one, either. For the consideration of any one who has not already taken from "the Docket" and discussed and settled for himself the question, What are the Uses of the General Assembly, and with the resolve to go,-may be suggested the value-especially for all who are engaged in the active uses of the Church-of the educational effect sure to accrue to those who attend. Contact with the members and personal knowledge of the many particulars of the transactions, which cannot be gathered from printed or verbal reports, give a full and living quality to one's knowledge and perception of the Church's uses and progress, and of its general slate. As has been said by the Bishop, when the value to the individual as well as to the Church in general, of sharing in these privileges is perceived, members will look forward to the annual Assemblies-as doubtless many, if not most, do now-as the on great occasion of the year, and will make any practicable sacrifice rather than miss them.

PROFANING THE NAME OF GOD 1899

PROFANING THE NAME OF GOD Rev. LOUIS GEORGE LANDENBERGER 1899

     Thou shalt not bring the name of thy God into what is vain, because JEHOVAH will not render him innocent who bringeth His name into what is vain.-Exodus xx, 7.

     How NATURAL, and consequently superficial, the thought of to-day is in regard to God is evident from the way people think concerning His name. The idea prevails that the name of the Divine Being is G-o-d; that it consists merely in a word. And from this literal idea as to what the name of the Divine One is, has come forth a number of errors, one of which is that the heathen knows nothing of the Divine Being, because he has not been taught the literal name by which He is called in Christendom. What men need to know today is what the LORD has revealed in making known the meaning of His Word, viz.: that by name in Scripture is always signified quality. The many names that are used in Scripture to speak of the Divine Being, therefore, are descriptive of the Divine qualities in Him and from Him. This thought gives one a spiritual idea, or viewpoint, from which he can think rationally concerning the commandment under consideration. In the first place, it makes GOD more real to us to think of His name as standing for some quality than when we think of a literal name only. The very name God, which is from the Hebrew Elohim, means" powers." It is in the plural, so that if we were to translate the first verse of the first chapter of Genesis literally it would read: "In beginning powers created the heavens and the earth." The name God, therefore, is descriptive of the divine quality, power, and when we understand that all power is from the divine truth we can see that the name God in Scripture, as we are taught, always signifies the Divine Truth; while on the other hand, the name JEHOVAH, which is the Hebrew for being, describes the very essential nature of the Divine, thus the Divine love. Thus JEHOVAH God are names that picture to us the nature of the Divine as to love and as to wisdom, which are related to each other as heat and light in the sun. The essential nature of the sun is beat, or fire; but in its going forth it becomes light.
     When once this principle is grasped, it makes the names of the LORD mean much to us; they reveal His nature to us; they bring Him down where we can comprehend Him, because, by making Himself known to man by names, He is finiting what is infinite. How it reveals the infinite love of the Divine Being to know that He is a Father, that He is a Saviour, a Shepherd! And to know that He is almighty as to these attributes, how it should call for our confidence and love. He is "the Rock" because His Word is the sure foundation of faith; He is the bright and Morning Star, because a living knowledge of Him heralds the light of a new day; He is "King" because He governs all things out of Divine love and according to Divine wisdom; He is "Prophet" because He is the teacher of truth. Because he comes to the humblest heart to save it from its evils and gives Himself to those that are poor in spirit, His name is JESUS, love condescending to the lowest plane of life; because He anoints men's eyes with the instruction that enables them to see He is Christ, Christos, the anointed. He is the "Son of God" because He is the Divine brought forth to view; and he is the "Son of Man" because He is the Divine clothed in Human form and Human thought as the Word; and thus we might continue showing that names of the LORD in Scripture are descriptive of Divine qualities, bringing the nature of God down in touch with human thought and life.
     Now, the real reason why name signifies quality, we are taught, is, that in the spiritual world no one there retains the name which he received in baptism or that which he had from his father, or ancestors in the world; but every one is there named according to his quality, and the angels are called according to their moral and spiritual life (T. C. R. 300). This ought to be evident to every one from the LORD'S words, when He says that He is the good shepherd and calls His own sheep by name, and from the promise: "To him that overcometh I will write upon him the name of the city, New Jerusalem, and my new name" (Rev. iii, 12).
     All thoughtful people know that by a man's name is meant more than the mere letters that make it up. The whole quality of a person's life is associated with a man's name, and contempt for a name means aversion for the quality, or qualities, that are tied to it. To defame a name is to cast reproach upon a man's life, for which many have had to suffer. It is indeed, true, and we may be glad that it is true, that there is all the difference in the world between a man's reputation and his character. The reputation a man has is what the community, or world in general, estimate him to be; but character is what a man is. And while a person or community may cause a man to lose his reputation, no one but the man himself can befoul his own character. Sometimes a person gets the two mixed, and thinks that because he has a good reputation therefore he is a good man. He begins to believe he has a good "name." The honest man, the spiritual-moral man, knows better, because he is not blinded by what people may write, say, or think. He knows that name means quality, and that he has a good name only because the qualities of his inner life are God's love and truth, and which he receives only because he shuns evils as sins against God. How it ought to wake a man up and make him think, when God speaks to us and says that a man's real name is what the quality of his life is that he acquires And yet, while it is true that man's character depends upon, his own life, we have no right to speak lightly or slightingly of another person. As Shakespeare makes one of his characters say: "He who steals my purse steals trash, but he who steals my good name steals that which benefits him not, and makes me poor indeed." But I am touching the meaning of another commandment, so let us turn our thoughts to the second precept of the Decalogue: "Thou shalt not bring the name of the God into what is vain"
     If there be something sacred about a man a name, what sanctity must there not be in the name of God? But to understand more fully the meaning of this command, it is to be borne in mind that there are different degrees of profanation, some kinds of profanation being slight, others grievous and hurtful to the soul, while the worst kind is dreadfully destructive. The name of God in a general sense stands for everything by which He is worshiped and by which He makes Himself known; and because the Ward is that means, among Christians it is His name. The name of God is brought into what is vain when we speak lightly of the Word of God; when its stories are used in jest or associated with what is common or low.
     The more common form of transgressing this second commandment spoken by God is, an ill use of one of the Divine names.

How common it is to drag these holy names down into what is vile, or how often men do it thoughtlessly, and boys, too, when they wish to appear daring and bold, or seek to be emphatic. A man can- not do it if he really reverences what is sacred. Jesting with Sacred Scripture, or speaking the Divine names carelessly, is harmful in the degree that it proceeds from a heart that disregards righteousness in the life. While there is much swearing that has no evil purpose in it, it cannot but be that in most cases it is loosening the supports of the darn which will eventually end in letting the flood of evils and falses cover the soul and destroy the innocent things stored up in childhood. I say in most cases, for there are lives like that of the fisherman, of whom we heard not long ago, who led a rough life. He read no Bible for two reasons: One was that he had no Bible and the other was he couldn't read. He swore, drank whisky, and was supposed to be a tough character. One day in his hut he had a vision. There appeared an old man with a long gray beard and a beautiful dove. The old fisherman was deeply impressed. Gradually the vision disappeared from his sight, but he beheld as long as he could, and wished for the dove to come to his heart. It came to him, and fearing it might leave, he hastened to the minister. For he thought the minister must know what to do. The minister prayed with the roughly clad fisherman, and peace came to his soul. From that time forth he was a consistent Christian.
     Whether this story, which went the rounds of the Christian papers, be true or not, it has been revealed that there are those whose "outer profanation," as it is called in the Writings for the Church, has not become inner profanation." Profanation which is only on the outside and not on the inside was meant by the law concerning leprosy. "If the leprosy flourishes on the skin, and the leprosy shall cover the whole of him that hath the plague from his head even to his heel, under every view of the eyes of the priest, and the priest shall see that lo! the leprosy hath covered his whole skin, then he shall pronounce the plague clean; it is wholly turned into white, he is clean" (Leviticus xiii, 12, 13, 14). It seems strange that he who was leprous from head to heel, should be pronounced clean, and the reason why can be understood only in the light of the Spiritual Sense. The various kinds of leprosy signified various kinds of profanation, and as the kind here spoken of was not fatal, it represents profanation which is not fatal to spiritual life. This kind of profanation we are taught is committed by "one who is acquainted with internal truths, but does not acknowledge them, or believe them; such a one is not inwardly in profanation, but outwardly, which profanation is removable, and on this account he is clean" (A. 6963).
     Many people are under the impression that all sin is alike, and therefore they do not discriminate in their judgment between the various degrees of evil. They forget the LORD'S words: "He that knoweth the will of his master and doeth it not shall be beaten with many stripes, but he that knew not, and did commit things worthy of stripes shall be beaten with few." They think that if a man swears, he must necessarily be a very bad man; or if he expresses his disbelief in Christian doctrines, as commonly held, or says he does not believe in the Bible, he must be a dreadfully evil man. Swearing should be condemned, and unbelief of the heart should be rejected, but people are too prone to judge a man's spiritual standing by what he says. And because a man expresses his disbelief in the Bible is no evidence that he is afflicted with unbelief of the heart it may be unbelief of the head only. In a word a great deal of profanation is only of the outer life, and not of the inner; it is of the speech and not of the heart. Men are taught to believe that the Bible teaches certain things as the truth, when if the truth were known, the Scriptures would appear in a different light. The Christian world is flooded with doctrines that are not accepted by the thoughtful mind because they do not seem rational. The letter of the Word of God is spoken against, because they are under the impression that the Bible is to be taken literally.
     This speaking, or thinking, against the letter of the Word and doctrines that are literal, is what the LORD meant when He said: "Whosoever speaketh a word against the Son of man, it shall be forgiven him." The "Son of man" is the LORD as to the Word. The Word in the letter seems so human, so faulty, that there are many who speak against it, when in heart they do not really mean to profane what is true. This great truth was brought to view in its fullness when the LORD was crucified, in that He said, "Father, forgive them, for they know not what they do."
     The power to discriminate between degrees of guilt is what the Heavenly Doctrines gift us with. For it must be evident, when we are instructed, that man cannot profane that which he does not know. Interior truth was not revealed to the Jewish Church, because it would have been profaned. Everything pertaining to spiritual goods and truths was made known in the form of symbol, or external rite. Divine Providence always has in view the prevention of profanation as much as providing man with the truth. This is plain from the LORD'S manner of instructing the multitudes in parables, and explaining it more fully to his disciples when he came into the house. The fact that the LORD seeks to guard man against the profanation of truth, and that man can only profane according to his knowledge of the troth, is taught by His words to the disciples when He said: "Therefore speak I with them in parables; because seeing they see not and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear and not understand, and seeing, ye shall see and shall not perceive. For this people's heart is waxed gross, and their ears are dull of hearing and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears and should understand with their heart, and should be converted and I should heal them" (Matt. xiii, 13, 14, 15). In these words of our LORD is taught the principle which many find difficulty in grasping, viz.: that the withholding of truth is just as munch an act of Divine mercy as giving it; and, furthermore, that profanation is possible only in the degree that truth is understood and acknowledged. Thus the following teaching ought to be clear:

     There can be a profanation that is inner and not outer, and there can be a profanation that is inner and outer at the same time, and there can also be a kind of profanation that is outer and not at the same time inner.

     And then we are taught what the difference is, as follows:

     Inner profanation is wrought by the life, outer by the speech. . . . That there can be also a kind of profanation that is outer and not at the same time inner is possible from the style of the Word, which is not at all the style of the world, and for this reason it may he to some extent despised from an ignorance of its interior sanctity (A. E. 962).

     Here, then, we have brought to view the manner in which the name of God is profaned that is destructive to the soul's spiritual life: it is inner profanation,-profanation that is wrought by the life.

And by this is meant that man may bring the name of God into what is vain in his heart while in his external life he may be apparently reverencing that name,-may be a sanctimonious church-member and pray every day. The Name of God is interiorly profaned by a life contrary to the commandments of the Decalogue; for a life of this nature is essentially a denial of the holiness of the Word, a contempt and rejection of the truth.
     Thus, one may take the name of God in vain by using it in worship, when interiorly he is a worshiper of self and thus transgresses the first Commandment. One may hallow the name God with the lips while at the same time he interiorly hates the qualities, which the Divine name stands for, and thus transgresses the second Commandment. One may never destroy another's physical body, but he may kill with the tongue and the pen; one may not steal another's money, or goods, but he may claim honor and merit that do not belong to him; one may not tell a lie, but he may hook one, or act one; one may never become rich, yet he may be lusting after the riches that others possess. One may not drink whisky, and yet be intoxicated with insane notions; one may not play games of chance, and yet risk his soul's salvation on a mere act of faith. It is the inner profanation that destroys the soul's true life. One may preach, and in the inner life profane the good and the true; one may pray and profane, because the name of God is called upon only for the sake of making one appear sanctimonious.
     Man profanes the name of God, therefore, whenever he drags it down to make his life appear holy, when yet at the same time he does not shun evils as slims against God. If he joins the Church, or goes to Church merely for social reasons or for the sake of his business, he is making a vain use of the name of God; for the holy things of the Church are provided for instruction in righteousness, deliverance from evil, and thus for the preservation of what is divine, and not for selfish advantages. A person may go to the church services for some external reasons and be benefited in the end by so doing, but if one from forethought, thus from purpose, makes use of the Church for the sake of selfish gain, he is transgressing the second command spoken by God: "Thou shalt not bring the name of thy God into What is vain." And the Divine reason is given why we should not do so: "Because Jehovah will not render him innocent that bringeth His name into what is vain."
     The reason why man becomes guilty if he take the name of God in vain, is not, as some have thought, that God is jealous or offended. No, not at all. But He knows-and we may know, too, when we see that His name stands for qualities that are holy, good, and true-that by a careless, or vain, or selfish, or evil use of His name we hurt our souls, and that in the degree that our profanation- becomes more and more interior and also exterior we are deprived of our human qualities.
     Thus in order that we may see the various kinds of profanation in a summary, let me present them in the order of their hurtfulness to man's true life, for there are seven kinds:
     The first kind has already been mentioned, viz.: "by those who jest from the Word of God and concerning the Word of God, or from the divine things of the Church and concerning them." We ought not to do this because whenever we associate the stories of the Word with what is ridiculous or humorous, when we come to make the true use of them as messages of spiritual truth to our souls, which they are, the other thoughts are apt to intrude themselves and vitiate the truth or lessen its power. We should remember that the Word communicates with heaven, and is divine and holy, and, therefore, should be kept separate in our minds from what is common or indecent.
     The second kind of profanation is by those "who understand and acknowledge divine truths,-and yet live contrary to them." This comes home to the heart of every one that does not actually believe in the LORD by shunning evils as sins against Him. We cannot at this day offer ignorance as an excuse. We have all heard the voice of God; His truth demands our obedience. If we do not yield it we are profaning His name and cannot escape being guilty, and to be guilty means that we are not in the stream of Divine Providence, and thus not in the true order of life.
     Now we come to a wholly different kind of profanation and which is committed "by those who apply the literal sense of the Word to confirming evil loves and false principles." This is done, as we can readily see, by those who seek to find some Bible excuse for continuing in the practice of evils. And we can further see that this manner of taking the name of God in vain is more grievous than those already mentioned, because it is perverting the truth to confirm heresies; it is doing violence to the divide truth and adulterating the Word of God. Anybody cap see that if one has formed erroneous teachings from the Word of God, sincerely believing from a good heart that it is true, the wrong is easily righted and not really harmful to the soul, although it may keep him in obscurity and in an unrestful state; but if evils of life are loved and excuse is sought to indulge them by confirmations from the letter of the Word, it is harmful to the soul.
     Still more grievous is the fourth kind of profanation- viz.: "to speak pious and holy things with the mouth and also counterfeit by sound and gesture the affection of the love of them, end yet in the heart not believe and love them." Such are hypocrites; they do not shun evils as sins against God. And concerning them we learn that in the other world all good and truth is taken away from them. They sit in darkness and wish to speak pious things, but they can only mutter. And when they come into their final state they reject all holy things.
     Those who attribute divine things to themselves commit the fifth kind of profanation. At the end of every church there are those who so profane. At the consummation of the Most Ancient Church, which was destroyed by a flood of falses grounded in evil loves, there were those who were deluded by the appearance: "Ye shall be as Gods." During the darkest periods of the Christian Church there were those that attributed to themselves what is divine. And even to-day there is not a clear distinction between the man and the office, between the Creator and the creature, and the great temptation of to-day is to claim the honor that belongs to the LORD alone. To-day the truth the LORD has made known concerning the discreted planes of life, and the oneness of creation, needs to be seen clearly to avoid claiming to be divine, as some are doing. For the Divine is wholly separate from what is spiritual, and what is spiritual is separate from what is material, and yet the Divine flows in and gives life to the spiritual and material worlds. There is not a particle of Divinity in man, nor is it possible for him to become Divine. He is not a part of God, but a created receptacle of the Divine, and, therefore, man should learn to acknowledge that all good and truth flow in, yet never attribute these Divine qualities to himself, otherwise he becomes a thief.

     The sixth kind of profanation is by those who acknowledge the Word and still deny the Divine of the LORD. Is it not evident that he who believes in the gospels as the Word should also acknowledge the Divinity of the LORD? For every page gives evidence of the fact that He was God manifest in the flesh and the saviour from sin. Consequently a terrible sin is committed by such as blaspheme the Son of God and say as did the Pharisees: "This one doth not cast out devils, but by Beelzebub, the prince of devil."
     But the last kind of profanation is the worst, and thus "is committed by such as first acknowledge divine truths and live according to them, and afterwards recede from them and deny them." This is mixing holy things and profane, and is spoken of by the LORD when he said: "When the unclean spirit has gone out of a man, it walketh through dry places, seeking rest, but findeth it not; then it saith: I will turn back unto my house whence I came out; when it returneth and findeth it empty, swept, and furnished, it goeth away and taketh to itself seven other spirits worse than himself, and entering in they dwell there; and the last things of that man become worse than the first" (Matt. xii, 43-45). This kind of profanation is so dreadful that it makes one shudder to dwell on it. "Oh, that thou wert cold, or hot," cries the LORD in His message; for we are instructed that a man had better remain continually in evil, than to receive the truth, acknowledge it, live it, and then turn against it and deny it. For it is impossible to render a man innocent who bringeth the name of God into what is vain in this worst of all forms.
     How these truths come home to our hearts and urge us to heed the LORD'S words: "Be thou faithful unto death and I will give thee a crown of life." As we lose the life of self, we come into the possession of the life eternal; for the law is, as we shun all evil as sins against God the opposite good flows in. When we shun the evil forbidden in the second Commandment the LORD gifts us with the ability to hallow His name; He flows in and gives us reverence and love for all the holy qualities His name stands for. We learn to regard as sacred the marriage life and feel the very presence of Heaven in the little children. We read the divine love and wisdom in all the good things of creation, in the social and civil institutions, and bless the LORD for the Church, our spiritual Mother; for in all things we recognize His merciful providence and realize, "Blessed are the pure in heart, for they shall see God." Especially do we come into a state in which we revere the Scripture of God and as its meanings open to us more and more in the Heavenly Doctrines of the New Jerusalem its quality is seen to be the Divine Wisdom of the LORD and thus the means of coming into conjunction with him. -Amen.
LOCAL ASSEMBLY AT HUNTINGDON VALLEY 1899

LOCAL ASSEMBLY AT HUNTINGDON VALLEY 1899

     MAY 14TH, 1899.

     A LOCAL ASSEMBLY of the Church in Huntingdon Valley was held on May 14th. As the discussions brought out many suggestive and useful thoughts, we subjoin an account, which, being based on partial notes, supplemented by memory, is necessarily imperfect. The members assembled at four o'clock, and after simple opening services, conducted by Bishop Pendleton, the Bishop made an informal address, setting forth some of the questions proper to discuss at the meeting, reviewing in a general way the present position in relation to the subjects involved, and afterward inviting remarks or the presentation of any other subjects for consideration.
     The subjects outlined were: Organization, Government, Evangelization, Education, Relations of the Academy and the General Church, the newly-formed General Council of the General Church, the same of the Body, Schools of the Academy, Uses of the General Assembly.
     The use of being organized, the Bishop said, is not in argument in our body. Organization is universal. All nature is organized-so must anything he to effect anything; and so the Church must be organized according to Divine Order in order to carry out the Divine ends. This is generally recognized, but the particular needs of organization in our body are not so clear. The Church is not only from truth, but it is also, and primarily, from good-that is, it is for uses. The form of organization is according to uses. Let us be guided in our organization by our uses-by our needs, and that will keep us from straying. Organizations may be various in form, and it is proper to indicate their character and uses by written statements. Such a statement will probably be prepared for this Church. The General Church is organized, and the Council of the Clergy, but the General Assembly is not yet completely so. The House of the Laity is not yet organized.
     Close to Organization is Government. The idea of government in the world is that of command, as in military organization. But this is not the idea in the Church, where government is leading to live according to the truth and to do uses-teaching and pointing out these uses. The priestly use is that of both teaching and leading-they partake of each other. It is the truth which leads, and the LORD is the only Leader.
     Evangelization is a broad subject, not confined to showing the truth to strangers, but the instruction of all in the Church, even in particulars. According to the teaching in the sermon this morning, there can be Instruction in the truth only where the LORD has prepared the way; no one can receive the doctrine who is not already interiorly in it, it is possible for any one-Old Church or Gentile-to have the two essentials of salvation-acknowledgment of a Divine and of the life of good according to faith. If we can see where this state exists, there is our field and in our body that field now seems to be with isolated receivers and small centres. That is the work we have before us-to teach those who already receive; for such are in a spiritual consociation which makes a receptive soil for the truth. We cannot know interior states, but if a man really receives the Doctrines, this indicates him as one who is in such consociation. There may be also, with this work for isolated members, missionary addresses directed to outsiders; but the missionary should have it clearly in his mind that he is not there to convince the natural mind of those who are not receivers, but the spiritual mind of-those already interiorly in the Doctrines. Our most fruitful field is recognized to be the children in the Church, who are in consociation with good spirits sad angels. The mass of men in the world are not in such consociation.
     Education is a subject we have always before us. The Academy, whose use is primarily that of education, is-as now seems best-practically a part of the General Church; but all that is necessary of distinctness between the two, arising from distinctness of uses-all that is useful in this direction has been preserved. As has been published, the last Assembly devoted a day to the Relations of these two bodies, and at that time it was announced that a resolution would be brought up in the Academy Corporation acknowledging the Bishop of the General Church of the New Jerusalem as ex officio head of the Academy's ecclesiastical uses. Since then that resolution has been passed, and there has been more of unity than before. The Theological School is now a part of the General Church-the means of educating its priesthood and for forming the theological thought of the Church.
     The General Church. After the union of the General Church and the Academy, it was seen that there should be a body composed of the heads of all Departments, as a Council for the Bishop. This corresponds to the ministry of constitutional governments in the world. The Council consists of the five pastors of societies of considerable size (at present the Berlin pastorate, however, is vacant), the President of the Corporation, the Chairman or the Executive Committee, the Theological Professors, the Secretary of the General Church, the Treasurer of the Academy and of the General Church, the Manager of the Rook Room, the Editor of New Church Life, Principal of the College, and the Legal Adviser of the General Church.

The Council has bean in existence since last fall, and its meetings have been very interesting and useful. This new step will come up for discussion at the Assembly, at leash so far as is necessary for information.
     The Name of this body has not been finally decided upon; and it may not be decided upon even at the next Assembly. There is no hurry in the matter.
     The Schools of the Academy are now all collegiate, the Primary Departments having been relinquished; this work being taken up by the Local Schools. The matter of securing cheaper board for pupils from other places is now the great desideratum.
     The Uses of the General Assembly are pretty well recognized. The Bishop expressed himself as a great believer in the usefulness of the annual meetings. He, and no doubt others, had rejoiced at the large attendance at the meetings thus far, indicative of great interest and love for the uses of the Church.

     In response to the invitation to discuss any of the subjects the Rev. Alfred Acton said that he had been opposed to the adoption Of the name now provisionally held by this body, but that discussion of the subject in the Council of the Clergy, and especially Bishop Pendleton's expressions, had caused him at least to hesitate. He recognized that we are the only organized general Church body in the New Church. The other bodies cannot be said to be completely organized-not a unit-a man. They are rather confederations of churches and not general churches. He did not favor the name, "Academy General Church." Another consideration which inclined him toward retaining the present name, was that at the June meeting we did all in our power to adopt some other name, and this showed that in adopting our present name we do not intend to arrogate or monopolize the title of New Church, or claim to be the only general body in the New Church; but that we are the only body organized as a Church of the New Jerusalem.
     Bishop Pendleton added that we are the only general church, because we are the only church which has the episcopal form, without which there cannot well be a general church. Hence, the name is not too exclusive, nor is it too inclusive. In response to a question by Mr. Glenn, he said, further, that if another body should arise having the characteristics which make this body peculiarly eligible to the same title, and which desired the same, the difficulty might be met, as had a similar one in the case of the Philadelphia Societies.-which had been designated by the titles-First and Second Societies of the New Jerusalem.
     Mr. Acton thought it hardly conceivable that a Church should arise having the episcopal order and the general principles of; this body, yet not connected with it. There might be different Assemblies, but they could all have the same general name.
     Mr. B. M. Glenn suggested considering, in this connection, the relation of the Academy to the General Church. He desired to have this brought out more definitely, emphasizing the idea that the General Church is the thing to look to primarily. At one time it was thought that the Academy was "the Church," and that anything that came up worth doing the Academy would do; the General Church took second place. Now, however, the Academy has come into a different relation, as subordinate to the General Church, and with more restricted and well-defined lines of usefulness. Henceforth general uses will be taken up by the General Church, rather than by the Academy. He thought it important for members to learn to look to and support the General Church first of all.
     Rev. G. G. Starkey remarked that formerly our affections were with the Academy, while our attitude toward what was then the Pennsylvania Association and afterward the General Church of Pennsylvania, was affected by the fact that it was part of Convention, and by the spiritual consociation which that entailed. Spiritual consociation has power, and he thought that the associations of Convention with the spiritual world were probably not such as would conduce to the illustration to be looked for by those connecting themselves with a body acknowledging such Doctrine and such order as prevail in the General - Church. Then, later, when we had separated from Convention, the Academy had assumed the function of worship and all that goes to make a General Church, and so our affection and interest naturally had remained there. Now, however, that the Academy means only the body which is performing certain prescribed uses for the Church, while all that we loved in the Academy is transferred to the General Church, we can also transfer those affections thither without any loss or diminution in them, and make that our Church, the Church that claims our love and fullest support. At the same time, that freedom which exists in all our contributing to Church uses, permits of any one following inclination in giving what he pleases to the specific uses carried on by the Academy.
     Mr. Pendleton added that the name Academy was originally chosen because of the educational use in view; but as the organizers held distinct views on doctrine, it soon came to mean more; it represented especially the Doctrine of Authority, which involves the true Doctrine of the Second Coming,-with others which naturally followed,-as that of the Distinctiveness of the New Church from the Old, and the consummation of the latter; marriage within the Church, and many others. But now there is a body formed to express the same things, and to promulgate them in faith and practice. The name "Academy" may and probably will adhere to us more or less, partly in affectionate memory and partly as a designation of our position but properly it seems to belong rather to an educational use rather than to a Church. The form has changed, as forms must change, as also must names; but uses are the essentials. The name "Academy" will always remain dear to us, but it is not necessary to embody it in our formal name. He had been moved by the affection excited by the name at the last Assembly, when it was proposed to incorporate it in the name of the Church-a wave of affection was excited-it had been especially strong on the part of the old members, and had hoped they would never lose that affection. But we are now in a new state and conditions, and there must always succeed new states and conditions in order for the Church to grow. To him the provisional name came nearer than any other he knew to expressing what the Church ought to be.
     Rev. Homer Synnestvedt agreed with Mr. Acton that this body is the only one that is really organized as a General Church, the others being alliances of states that can never become one,- some of them being hardly such as can become New Church. Without wishing to assume anything for ourselves we are warranted in assuming for our principles and order the highest importance in the Church, to secure its perpetuity and give it the strength and homogeneity which is so desirable but so lacking in the larger bodies. In certain quarters a desire has been expressed to have us reunite with them, believing that we are a compact little body which could add to the general strength. But they are mistaken in supposing that our presence would help them to succeed in the direction they wish. They are looking to the appearance before the world and to external effects; but our strength does not arise from such ends and efforts, and we should lose it if we went after them. Our main exertions must continue in the direction of building up from within. We have the best doctrinal grounds for believing that -we cannot hope for a majority, or even any considerable number, of the Old Church to come into our Church; and consociation with those who look mainly in that direction would not increase our effectiveness, but the reverse. He had very little hope of our being able to be very much closer to them in actual Church work; they are on the wrong track. The General Church should hold aloft the standard of distinctiveness in the New Church and afford a rallying point for those who sympathize. We should not wonder if our body in the future would be the real general body of the New Church,-not that line wished the other bodies any lack of success, or diminution of membership, or that they be weakened in any true use, but he did not think their principles were such as to secure perpetuity.
     Mr. Glenn explained that he had grown attached to the present name. It is one that represents to us what in the past the Academy was to us, the Church of the New Jerusalem. That is why the name "Academy" invariably brings such a burst of affection. The new name constitutes a very definite statement of the very thing we loved the Academy for. This name suits us now, and, as he had just heard it suggested, we might take it and use it, and let future generations grapple with the complication of names, if it arises.
     Rev. J. F. Potts here occupied the floor in order to express his very sincere thanks to the Academy for its steady, unwavering support of the work of the Concordance; and to testify to the exceedingly harmonious relations he had uniformly enjoyed with that body. In this connection he made due recognition the similar support of two other bodies, the Swedenborg Society, which was the financial backer of the work, and the General Convention in America. He informed the meeting that by the next General Assembly after the one about to occur (i. e., in 1900) he expected to see the Concordance completed. [Applause.)

     Proposed change of the "Life" to Magazine Form.

     Rev. G. G. Starkey, and Mr. C. Hj. Asplundh, Manager of the Book Room, spoke of the proposition to make New Church Life, which has become too small to meet the growing needs of the General Church, a magazine.

This would enable them to enlarge the capacity by at least a half; would be a more elastic forum to meet special needs; would enable them to reprint cheaply, in pamphlet or book form, matter desired for such preservation, thus opening a way to acquiring text-books and other useful works; would make possible greater variety,* especially in the way of introducing more of current literary notes etc., and would furnish a convenient way of publishing the General Assembly's Journal, devoting a number to it. In this form the Life would be more conveniently read, kept, and bound.
     * At present short articles and gleanings from current periodical literature, New Church and Old, are, in large measure, crowded out.-ED.
     Mr. R. M. Glean, President of the Academy, stated that that body was considering the matter of transferring the Life to the General Church, as it was already practically the organ of the latter body, and it seemed best for it to be so actually. Practical steps had been taken looking toward making the transfer.
     Bishop Pendleton noted that the business conduct would be under the direction of the Executive Committee.
     Mr. J. A. Wells approved of the set sage and said that even if the price were raised to 1.50 the increase in cost would hardly count, since the price of the "Journal" would be saved. Besides which there would not be apt to be the extra cost to those who have the Life bound, occasioned by replacing lost or torn sets, since the magazines would be more easily preserved.
     Remarks favoring the change were made by-Messrs. S. H. flicks, Harvey Farrington, M. D., and Pastor Synnestvedt.
     Mr. Synnestvedt said that the proposed move would enable the Life to provide for all tastes-those who liked the heavy, substantial diet which is necessary to the growth of the Church, no matter how small the number of those who take it, as well as those who enjoy what is in lighter vein, as news, literary matter, etc. But he opposed taking in any matter that is not distinctively New Church. That field is already well covered by the secular magazines, and we need the other.

     The Forensic Meeting here closed at 6.00 - P. M. and a sandwich and cake supper was served. At 7.45 the members assembled again, in more informal way, to talk over subjects of interest. The first or these to be considered was-

     The Distinction between Truth in the Form of Divine Revelation, and Teaching by a Priest.
     Bishop Pendleton said that the difference is that which is between mediate and immediate teaching of Truth. The Writings are said, in Heaven and Hell and elsewhere, to be an immediate revelation. What is immediately from the LORD is the LORD. That which comes through the priest is not immediate else the priest would be a revelator. A priest makes mistakes. He teaches from the Holy Spirit, which means mediation through the heavens, the world of spirits, etc. The priest is illustrated because of consociation with angels and spirits, as any other writer is or may be, and as Swedenborg was in his scientific writing. But when Swedenborg began the theological writings he received truth immediately from the LORD Himself.
     Speaking to the question of what makes the illustration of the priest superior to that of the layman, Bishop Pendleton cited the teaching of the True Christian Religion, that there is a special illustration to the Clergy,-the illustration of the Church to which line is leader. Aside from the Church-without the laity to react and excite to the performance of his use-he has not illustration.
     Mr. Glenn remarked that the priest who goes into some other use seems to lose his illustration and, even, in some cases, his common sense.
     The Bishop said that reception and reaction are indispensable. Illustration is not to the individual but to the Church.
     Mr. Glenn said: "I thought that the illustration was to the priesthood, and that the Church was formed from them; but from what you say a priest would not have that illustration without the people."
     Bishop Pendleton: "No; his illustration would fail."
     Mr. Pitcairn asked how the priest's illustration differed from that of another man. Mr. Pendleton answered that the principle was the same; illustration is in use. To which Mr. Synnestvedt suggested that it is in spiritual timings that the priest has the higher illustration.
     Mr. Glenn asked whether a priest no longer in the active exercise of his use has not a different illustration from even a well-informed layman,-owing to his having been inaugurated into the priestly use.
     Bishop Pendleton answered that a man has always some memory of a use in which he has been. The difference between him and the layman is in the subject-matter of the illustration; a layman has illustration in his own use, but the priest's illustration has relation to eternal use, and in that his illustration is superior. Still there is great variety.
     Mr. Starkey, referring to the teaching of the morning's sermon, said that we need to think of the subject from the aspect of the spiritual world, where lie the causes of things, the essentials of uses themselves. We should not think of illustration too much as inherent in the man himself no matter what his abilities. It lies in his use, and unless there is a use for him to perform he will not have illustration. In the case of an eminent man people are apt to think of the man's remarkable abilities; but it alt depends upon whether or not the LORD sees that there is a use for him to do-upon whether there is a use pressing in from the spiritual world, accompanied by the illustration which pertains to it. Without that the greatest abilities will only lie dormant; the time is not ripe for them to bear fruit. As Gray has it:

"Full     many a gem of purest ray serene the dark, unfathomed caves of ocean bear:
Full many a flower is born to blush unseen, and waste its sweetness on the desert air."

     Those lines symbolize the vessel for which there is as yet no use. But when in Providence the use is there the man is provided.
     Bishop Pendleton added Scott's saying, in Guy Manneting,-"The man and the hour have met,"-that is,-"The man and the ripe state." He added that it is fundamental to note the presence of the spiritual world in natural conditions and uses. There are three things revealed in the Writings: The Doctrine of Genuine Truth, the Internal Sense of the Word, and the Arcana of Heaven. These last we need to keep continually in mind,-the things of the other world. The Writings cannot be received without knowledge and acknowledgment of the arcana of heaven. Swedenborg was told by some one that if be would omit the memorabilia his writings would sweep the world; but he replied that he was commanded to write. Without the memorabilia the Writings would not open heaven. Priests have illustration from their connection with spirits and angels, who doubtless are in the same use-instruction-in the other world. Every man comes into consociation within those who are in that use in the spiritual world. Emit as to a priest's being in two uses, referred to, neither can be done satisfactorily; a man cannot have illustration in two uses.

     The Local Schools.

     In response to a question about the school-work being done elsewhere, Bishop Pendleton said that in Pittsburg Mr. Bostock is teaching, assisted by Miss Electa Grant, having about twelve pupils. In Chicago Pastor N. Dandridge Pendleton is assisted by Rev. David H. Klein, Mr. George Blackman and Miss Jessie Carpenter. They have about twenty pupils. In Parkdale there are fifteen pupils, taught by Pastor and Mrs. Hyatt. In Berlin, the Rev. E. J. Stebbing is assisted by Misses Annie Moir and Zella Pendleton, there being thirty-four pupils. In Huntingdon Valley there are thirty-six. [Pastor Synnestvedt is assisted by Rev. H. B. Cowley and Miss Alice Grant.] The local schools are unable to take up the collegiate work, and so in Berlin they have had to modify their course to meet special needs so as to prepare boys for the High School. The Bishop called attention to the preferability of having the pupils come here, leaving the local schools to prepare for that. It is another incentive to us to solve the problem of cheap board.
     Mr. Glenn said that the subject of cheap board for pupils is Evidently one calling for more general consideration in the Church than it has heretofore received; so far it has been merely talked of as an Academy matter. One suggestion has been made that a local Church might contribute to the support of one pupil here, a child of one of its own members, the Academy giving the best terms practicable. If it is of interest to the Church to have educated priests is it not also of importance to have intelligent laymen capable of receiving advanced teaching, and affording the necessary reaction for securing to the Church advance in the understanding of the Doctrines? One of the difficulties in the way of the success of former efforts has been the disproportionate expense of carrying on a dormitory for a few pupils. If we could have a large proportion of the one hundred and seventeen pupils that have been mentioned as attending the local schools, we might take care of them at a very low rate of board and without loss. He recognized, however, that we will have to be content to go slowly, even thought at a disadvantage.
     Mr. C. Hj. Asplundh suggested that it would be a nice thing if the Academy Alumni were to contribute to the support of their young brothers and sisters in the Church, by means of a fund, such as the old Alumni Association had.

     The Bishop said that this community was especially interested, as the advent of pupils would increase the number of the congregation.
     Mr. Synnestvedt thought that there might be a true "paternalism" in the Church in the way of doing for its young wluat1 parents do for their own. To which the Bishop added that it is a true paternalism to help those who cannot help themselves, but false to help those who could do so.
     Mr. Glenn asked whether it should be our attitude to allow the children to suffer where parents are neglectful, taking that as an indication of Providence, leaving parents' duties to parents; or should we, where possible, make good their deficiencies.
     Bishop Pendleton said that the state had taken the latter course, assuming the duty to make good citizens even to the extent of making education compulsory. We should not go so far as that, but we might provide the education for those who would accept. We could provide scholarships, by means of a fund for that purpose.
     Mr. Asplundh thought that we should not go beyond providing primary grade education. If we went further it would be putting a premium on belonging to the New Church.
     Bishop Pendleton thought that the collegiate age is the most important. The College takes a boy or girl just at the age of the dawning rational. Fewer would leave the New Church after having been through the College than of those leaving the local schools. He said, in answer to a question, if it came to a choice between having a pupil up till the twelfth year or after that time, he would say take the latter.
     Rev. C. Th. Odhner said that the history of our schools confirms that estimate. Many more from our primary schools have left the Church than from our College. Children cannot so clearly see the difference between the Old Church and the New, but from sixteen to seventeen they begin to inquire after truth and can see it.
     Bishop Pendleton added that he did not wish at all to belittle the work and miss of our local schools. To carry the idea so far as to lead to their abolishment would be a sin. Probably a large majority even of those leaving them would remain in the Church, but a still larger proportion would do so from the College.

     The meeting closed shortly before nine o'clock.
TEACHERS' INSTITUTE.-XI. 1899

TEACHERS' INSTITUTE.-XI. 1899

AT the eleventh meeting of the Teachers' Institute the question taken up for consideration was-

     Teaching Morals to the Young.

     Mr. Pendleton took up the entries in the Concordance under "Moral," accompanying the reading by remarks. He first cited True Christian Religion, n. 186, where it is taught that in the mind of a man who loves truth, theological things are in the highest region, moral things in the region next below, and political things below these, scientific things forming a door of entrance to this first or lowest region and to the others succeeding. This number, he said, presents a general classification of the work of education.
     Although, in the academy schools we have always taught morals together with religious instruction, we have, perhaps, not gone fully enough into the subject. We might discern more fully what is meant by moral truth in order to teach it more effectively to the young. The natural Heaven is in moral truth, and that is the Heaven with which the young are associated. In the Word the internal natural sense is called the moral sense, and moral truths appear at times in the Letter, which is especially for children and for the simple. In the explanation of the passage which tells of the young man who asked the LORD what he should do to inherit eternal life (Mark x, 17.22), it is said that the young man shaving kept the Commandments from his youth up, meant that he had lived a moral life; and that the LORD'S reply that he lacked still one thing, and should go sell all that he had and give to the poor, means, that having acquired moral truth and formed that plane of life, he should enter into spiritual truth and become regenerated. In the religious instruction of the young we should teach largely moral truth from a spiritual origin. We have no text-books to assist us in this work, for, though moral truth is taught in all the Writings, especially in Conjugial Love, and also is taught in the Word throughout which must ever be our first text-book-yet the truths here contained need to be generalized as moral doctrines, that in, collected into a systematic form, as a guide to the teacher.
     Mr. Synnestvedt asked if the Proverbs are not such a text-book to the Jews? Their teaching of the young seems to consist of moral precepts.
     Mr. Pendleton answered affirmatively, and added that there are books on morals written in the Old Church. Professor Lecky has written a history of morals from which material might be drawn. A beginning has been made in the New Church by Thomas Hitchcock, in his Child's True Christian Religion, in which the moral sense of the Commandments is taught to the young. The teaching of history, though better adapted for cultivating civil good, is useful also in teaching moral good.
     Mr. Pendleton then read in the Concordance a number of extracts from the Writings on "Morals." In Arcana Coelestia n. 5126, it reads that from the age of early manhood a communication is opened between the natural and rational by this, that man then learns the truths and goods of civil and moral life, and especially the truths and goods of spiritual life. Moral education, the speaker added, must be from a spiritual origin. But moral truth is the foundation for spiritual truth, or a plane for its upbuilding; and without this moral foundation there can be no spiritual truth, any more than there can be moral truth without a foundation on the civil plane.
     The teaching of spiritual moral truth is the true evangelistic theology -for the young.
     In the Arcana Coelestia, n. 6598, 8257, and 8861, are given the distinctions between civil, moral and spiritual. To civil life pertain matters of justice; to moral life, honesty or honorableness, and to spiritual life, goodness. Moral life, that is, life according to what is honorable, makes a man a citizen of the world. This honestum, as Swedenborg terms it, or what is honorable or honest-which makes the moral man,-can exist with the merely natural man; it is the desire to be thought well of. This is the guiding motive-the - religion, indeed-of the majority of people in the world; and as such it is of course inadequate; but this is not wrong with the young. Have we not made the mistake of erecting for children no spiritual standard, which is proper only for adults? Children have not the spiritual degree opened, and it is good for them to have love of approbation, especially the approbation of the wise; but at the same time they should be led by degrees to the thing itself Which is right and sincere in the approbation; for sincerity is the essence of morality, and in cultivating sincerity we cultivate morality.
     Justice is the good of civil life, and sincerity is the good of moral life. They go together. Those who are in outward morality but without sincerity, could not be in the natural heaven,-the heaven which is represented by the moral plane in man.
     Continuing the citations in the Concordance, Mr. Pendleton read, Heaven and Hell n. 33, 356, 468, 484, 512, 528,529; Heavenly Doctrine, n. 106; Life, n. 12, 13, 14, 53, 109; Divine Providence, n. 36, 322; Conjugial Love, n. 44, 164.

     In C. L. 44, it is said that the youths in heaven are of such morality that they may be called moralities in form; and the beauties of the maidens and the moralities of the youths correspond to each other as mutual and
co-adaptable forms. From this statement Mr. Pendleton drew the conclusion that youths especially should be taught morality. Girls have it innately, for they are forms of the conjugial which is the central principle of morality. This fact explains why, in the world, women are considered as better than men-they are better morally, and that is as far as the natural man can see. But this innate morality is merely natural, becoming spiritual by conjunction with the masculine, which is spiritual-rational in the husband. It is not necessary to teach girls the particulars-of morals-it might be even injurious. Girls should be given general instruction in this line, but the teaching should be more in the form of training and by example; especially in the home. In this way it will be insinuated into their minds and lives. In the Writings much is said of the power of truths and goods being insinuated, or, on the other hand, falses and evils.
     Boys need particular instruction in morals, for they do not have morality by birth, from not having the innate conjugial as women have, but are natural "immoralities." They should have a special course in morals; but it should be given affirmatively, the horrors of immorality-as portrayed, in history-being not dwelt upon too much.
     Mr. Starkey asked whether, in reading the Word in a family or in a mixed assembly, those portions presenting the negative of morality should ever be avoided, and the preference given to such chapters as do not deal with horrors.
     Mr. Pendleton replied that judgment should be exercised as to what part of the Word might be read at any time; but if it is rend consecutively, whether in family worship or elsewhere, nothing should be omitted. It is the duty of the father of a family or of a leader, when reading the Word through, to read everything; for the LORD put it there, and to omit anything would be to consult our self-intelligence instead of following the Divine Providence.
     The speaker then recurred to the number in the True Christian Religion cited in the beginning, where the three regions of the mind are spoken of. Commenting on this trinal order, he remarked that a youth who had been instructed in civil and moral truths and taught to live according to them, could, on reaching manhood, receive spiritual truths, and his fealty to things civil and moral could be transferred to timings spiritual.
     Other numbers cited from the Concordance were: T. C. R. 443, 444, 564; S. D. 5537; A. E. 182, 195, 794; D. Wis. X. 15a; Charity, 57.
     Some discussion followed as to the kind of text-book on morals which it might be useful to prepare either for a guide for teachers or to be placed in the hands of pupils.
     Mr. Odhner thought that it should not be merely a collection of moral precepts without any application. Such a book would be so dry as to give boys a distaste for the subject.
     Mr. Pendleton said that it might be enlivened by stories or mainly made up of tales containing within themselves good moral teaching.
     --Mr. Synnestvedt said that such a text-book, carefully prepared, would form in the boys' minds a sense of what is just and moral, and be a foundation for a code of morals with which later the boys could compare cases coming under their observation, either in reading or in real life. He asked that the subject of morality be brought up at the meeting of the teachers in Canada next June during the Assembly.
MR. POTTS ON CREATION AND "THE PRINCIPIA." 1899

MR. POTTS ON CREATION AND "THE PRINCIPIA." JOHN FAULKNER POTTS 1899

     Communicated.
     To the Editor of New Church Life: Your report, on page 79, of the meeting of the Principia Club of Philadelphia, held on April 17th, does not very accurately state the purpose of the paper presented by me as that meeting. My purpose was not merely to show that Swedenborg's theory of the creation of the universe as laid down in the Principia does not agree with the teachings of the Writings on that subject; but that, according to the Writings, at the time he wrote the Principia it was impossible for Swedenborg to understand anything rightly about the creation of the universe (see the Divine Love and Wisdom, 107); and also that the method of investigation which he followed was necessarily inadequate to the discovery of a correct theory of that creation. You will observe that in taking this ground, I took ground much more fundamental than that which your reporter was pleased to attribute to nine. Those interested on the subject may-read my paper on it in The New Philosophy.
     In regard to what I said at the meeting during the discussion which followed the reading of the paper, your report is also very remarkably defective; but this I will pass over.
     JOHN FAULKNER POTTS.
ON THE FORMATION OF GOLD 1899

ON THE FORMATION OF GOLD E. S. P 1899

     SPEAKING of the mineral kingdom, in True Christian Religion, n. 237, Swedenborg says:
     "In certain places in the bosom of the earth there are minerals impregnated with gold, silver, copper, and iron; from the exhalations and effluvia of rocks, gold draws its own element, silver its own, and iron its own, and the aqueous (element) carries them roundabout."
     The following is an interesting confirmation of the above doctrine as to the formation of gold. We have not been able to confirm the accuracy of the account, but if it is incorrect we hope its publication will draw out comments:
     "It is generally supposed that the nuggets which are found in the river gravels of Klondike and other auriferous regions have been brought down by the rivers direct from the reefs in which the gold originally lay. Many practical miners and scientific men, however, have long been of opinion that this cannot be the case, for no masses of gold of so large a size were ever found in the reefs themselves- They believe, on the other hand, that the nuggets have grown where they are now found, just as a crystal of salt will grow in a strong brine; but with so insoluble a substance as gold, it was difficult to understand how such growth could take place. Experiments carried out in Australia have shown- that decaying vegetable matter will cause the deposition of gold from solutions of gold salts, but these salts are not known to occur in reefs.

"The mystery is now solved. A Slavonic chemist named Zzigmedy has just shown that gold itself can exist in a soluble forum. By acting on a slightly alkaline solution of a gold salt with formaldehyde and submitting the product to dialysis, he has succeeded in obtaining gold in a colloidal condition, in which state it is soluble in water, and may be precipitated by the addition of common salt.
"It is probable that some of the gold in quartz reefs exists in this condition. It is washed out by the rain, carried away in solution by the rivers, and deposited in the river gravels wherever there is anything containing salt to cause its precipitation. In the course of ages a large nugget may in this way be formed." E. S. P.
CONFORMS TO HIS OWN PRECEPT 1899

CONFORMS TO HIS OWN PRECEPT Editor 1899

     THE following extracts from a private letter to the Editor (dated last January) are published at this late day-with the consent of the writer-on account of their suggestiveness. It would be superfluous for us to second his proposal for more discussion of living topics.
     Yesterday I read through the report of the Assembly. How interesting it is! The matter of the formation of the lay house is a very interesting one, and it occurred to me that it would be a very useful and interesting subject to be exploited in the Life, one on which laymen could easily write and in which they are certainly interested. The only thing is whether the subject could with propriety be opened, it having been referred to the council of the clergy and the executive committee for a recommendation.
     My own feeble thoughts on the subject are in line with the suggestions of Mr. Glenn, that the mouse of the laity should consist of all the lay male members (not priests), presided over by an appointee of the bishop, and whose executive committee should be representative. Of course, the present executive committee is eminently efficient, and doubtless any committee appointed by the bishop would be, but is it not possible that better co-operation might be gained by a representative board? and does not such a lay house and committee carry out the spirit of the Bishop's recommendations in his "Notes-on Government"? the essential of which is freedom. Can an "executive" committee be free from the power that makes it or appoints it, and which, of course, has the power to depose it? This matter, while we have a bishop like Father Pendleton, is of no vital or pressing importance, but what is important is, to secure the working together or co-operation of the whole Church It seemed to me a very wise provision in the "Notes on Government" to establish two houses, one of the clergy and one of the laity. For the Church cannot be established except through the free and spontaneous action of the two distinct uses represented by the two houses. Action must of course come from the clergy, but before it can be effective it must find reaction and support in the laity. The fear expressed by Messrs. Odhner. Acton, N. D. Pendleton, and others, that the separation of priests and laymen at a meeting will cause a break in comradeship, has, in my opinion, absolutely no foundation. [The writer continues:] At all events, what I wanted to call to your attention was, that a discussion of some of the subjects which are "live" in the Church, and which will come up for action at the next Assembly, would be of great interest to all, would prepare for, and add to the interest in the next Assembly-would give an opportunity of expression for those who could not attend the last meeting or who will not attend the next, or who are not speakers and can collect their thoughts better at their desks. The subject of the name is also one of, the open subjects which would bear discussion with profit.

     At least one reader agrees with us on the desirability of more frequent expression on the part of those to whom he sets the example.-EDITOR.
LORDS TEMPTATIONS 1899

LORDS TEMPTATIONS WILLIS L. GLADISH 1899

     THE article by Mr. Odhner in the May Life simply gives a different interpretation to several passages quoted by me, and I am perfectly content to let the two articles stand side by side as they are. But against Mr. Odhner's contention that good in the centre would increase the power of evils in the circumference-for he insists that because the Sun of life shone immediately upon the assumed human its evils became more intense, just as the more intense the solar heat over a noxious pool the more teeming will be the noxious life of it-against this I would place the teaching of the Writings that-

     Evils in the circumference with the good are rendered mild by the good principles in the centre (L). P. 86) -

-not to speak again of such plain teaching, on this subject of the modification of the assumed human incident to its assumption, as that contained in A. C. 6716 and T. C. R. 103.
     It might not be amiss also to say that my statement, to which reference has twice been made, that the Divine Soul of the LORD, "made His human a Divine Human, even from conception to birth" was not so written by me. It should have read, "from conception and birth."
     Mr. Odhner's statement that I was "forced to take refuge in the assertion that there is an apparent contradiction in the Writings themselves," I shall not characterize as it deserves; suffice it to say that it is wholly contrary to fact and has not even an appearance of truth to justify it.
     But there can be no understanding of this sublime subject until there is some intelligent conception of the processes by which the Divine took upon Himself our nature. Humanity was not taken on as one would throw a cloak about him, but by an organic assumption. This point we have tried to bring to the attention of the Church. Our opponent wholly disregards it. Yet it is hoped that others may be stimulated to studies along this line. Since I am informed by the Editor that lack of space forbids a further discussion of the subject, I will only say in conclusion that the conception of the LORD'S temptations which we have presented is one that can well wait a generation or two, if need he, for acceptance. It is rational, spiritual and honoring to our LORD and Saviour.
     WILLIS L. GLADISH.
NOTE 1899

NOTE 1899

HEREWITH the present controversy closes. It is a regrettable fact that, owing to the limited space of this journal, admission of discussions so weighty and necessarily voluminous as the one just concluded, is possible only by the exclusion of matter which, though less vitally important, meets a range of needs which ought not to be ignored. A means by which all interests might be satisfied, is suggested on page 86.-EDITOR.
DOCTRINE OF THE SINGLE TAX REFUTED FROM THE WORD AND FROM THE DOCTRINE OF THE CHURCH 1899

DOCTRINE OF THE SINGLE TAX REFUTED FROM THE WORD AND FROM THE DOCTRINE OF THE CHURCH 1899

"The earth is the LORD'S and the fullness thereof!" It does not belong to the community any more than it belongs to you or to me, but to the LORD alone. Like "the cattle upon a thousand hills," it is His and His only; and He hath given it "unto the children of men"- that is, whomsoever He would of the children of men to have, and enjoy, and use, in the same way that they do any other of His gifts, as if it were their own. He gave the land of Canaan to Abram, for example, as He said: "I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan." To Jacob likewise at Bethel He said:

     "The land whereon thou liest, to thee will I give it and to thy seed." He also gave to them flocks and herds in great abundance.
     It must have appeared to the Canaanites very strange and unjust-a huge piece of land monopoly, in fact-that their soil was thus taken from them and given to a total stranger,-an interloper, as they no doubt considered him. Jacob, too, was only a wanderer, and had no claim to the land of Bethel. But the Lord in His Providence knew what He was doing in giving him and Abram the land, and had ends in view for the world and for the Church that neither they nor the people around them knew anything of. And so of all the other cases since their time. He made short work of the community claim, both in these instances and also when He drove out and destroyed the Cannantes afterwards and "gave their land to others," or to the children of Israel; as He also did in the case of the latter at a still later time, when they were themselves driven out and carried away, to become wanderers over the face of the earth, and another people possessed the land.
     And if any one should assert that Abram and Jacob did not own the land thus given to them in as real and true a sense as they did the cattle and herds and flocks, or the tents and their furniture that were upon it, I should answer that this assertion is one which my reason and common sense forbid me to accept, and demand the proof of it. And when no proof is or calm be forthcoming, as against a palpable truth and simple historical fact, I should pronounce it a false assertion. And when this assertion or assumption is made the ground of a movement or of legislation to deprive Abram or John or Thomas, or any other, of the land which, the LORD in His Providence has thus given them, or of the money that represents it, on the ground that it is not their property but that of the community, I should say that such movement or legislation is from beneath, and should feel bound to oppose and resist it as I would any other falsity or evil from the same source.
     It is true that men have often acquired possession of laud, as they do of other property, unjustly and by the use of force or fraud and dishonesty and other similar means. But even in these cases they cannot have acquired the land apart from the Divine Providence, and if they have acquired it, it was because Divine Providence permitted it. And for me or for a community to vote to take it from them, or the money which represents it, without compensation, would he to commit another wrong or injustice, and two wrongs do not make a right. It is, of course, quite competent for the community or the State to acquire the land, by purchase or in any other lawful manner, and make what disposition of it it pleases; or it may tax it in common with and in just proportion to the tax upon other property; but to make it an exclusive object of taxation, on the sole ground that all land belongs to the community, and that it is thus the right of the community to tax it, even to the extent of its full money value, or entire confiscation of it,-is a gross injustice, and, as we have endeavored to show, is based upon a falsity directly opposed to the genuine truth of the Sacred Scripture, to right reason, and to historical fact from the beginning. And how men calling themselves New Churchmen can be misled by such a falsity, and both teach and advocate it, as many do, is what I have never been able to understand-a falsity too plainly in opposition to and in violation of the commandments: "Thou shalt not covet" and "Thou shalt not steal."
     A recent number of The New Christianity contains a report of a lecture on the new constitution of the province of New Zealand, where the doctrine of the Single Tax has been largely adopted by the legislature, and where we see the operation of the principle as in a picture. In one instance in particular,-and it is but one out of many, although the most flagrant one up to that time,-a man whose real estate was valued at the sum of $100,000 was compelled to pay a tax upon it of $90,000 into the coffers of the State; that is, nine-tenths of his property of this description. And this is what our Single Tax friends call simple justice and right! And this, too, in a community calling itself Christian and Protestant! May we not indeed say that the Church in the Christian world is at its end when such things are possible, and when they are even boasted of and vaunted as a proof of a superior civilization and of an ideal state of society in the world? * *
USES OF WINE 1899

USES OF WINE Jewett, O 1899

     EDITOR OF New CHURCH LIFE:-In your reply to my observations on "total abstinence," in the March issue of New Church Life, you intimate that it would be better if I" would confine myself more to the consideration of principle before proceeding to matters of individual application." It is certainly important that every one should speak and act from principles which are good and true. A sound, well formed mind cannot be built up from unsound principles. A strong, well-formed body cannot be built up from unsound material. A substantial house cannot be built of unsubstantial material. In all cases of construction, spiritual or natural, we must follow true principles; we must use good material, and it must be well put together. I think these principles are self-evident. I earnestly desire to speak and act from these principles.
     We know what the elements are which go to build up a sound spiritual organism, and we know where to find them. We also know the constituent elements of the physical man, and where to get them. We know that a perfect food contains all these elements in proper proportions, and that these elements are all essential to the building up of the human body. Now in all the analysis of food products which I have ever seen, alcohol is never named as an element of nutrition. On what good principles therefore can alcoholics be used as an ordinary drink? What good use do they perform? Does not the harm they do over-balance all the good?
     No doubt alcohol, in its good uses, represents spiritual truth, but this does not- make it good to drink. Oils have a good correspondence, but they are not all good for food. The lion and eagle spoken of in the Apocalypse are a good representative, but we do not eat their flesh.
     You say when doctors disagree we should go to the Writings Where in the Writings does Swedenborg advocate the daily use of spirituous liquors?
     Am I speaking from a wrong principle when I condemn that which does such a vast deal of harm?
     Is there any authority, either human or divine, which forbids me from condemning it? C. T. ATHEARN.
     Jewett, O.

     REPLY.

     THE application of principle must be based on knowledge. To apply the principle (presumably held by all Newchurchmen) that whatever hurts the body is to be avoided, requires knowledge of what things are hurtful.

     Our correspondent thinks he knows that wine is hurtful; but until he can demonstrate this he will labor in vain to induce others to accept it as knowledge or to make the application of the principle which he does. His assertions that alcoholics are poisonous and not, nutritive are flatly contradicted by some of the most eminent authorities in the world; a recent case being afforded in the late World's Congress of Physicians, in Berlin, in a discussion on alcohol as food in the form of beverages.

     Our own position, however, is based primarily upon spiritual science-which a true natural science will, of course,- not antagonize-and concerns a point of more interior import than even the conscientious care of the body-namely, the proper administration of the holiest act of worship. We have already quoted from the Writings concerning the correspondence of fermentation to show that wine is the proper symbol in the Sacrament, and we believe that it should be a principle with the Newchurchman not to substitute another substance. Power is in ultimates, and if the ultimates of the Supper be not correspondential the Sacrament is shorn of at least a considerable part of its power.
That wine is a food manifestly appears in Arcana Coelestia, n. 5915, where both natural food and spiritual nourishment are treated of:

     Sustenance, in the spiritual sense, is no other than the influx of good and of truth through heaven from the LORD; thence are the Angels nourished, and thus also is the soul of man sustained-that is, his internal man. This sustenance corresponds to the sustenance of the external man by food and drink; wherefore by food is signified good, and by drink, truth. Such also is the correspondence that when man eats food the Angels with him are in the idea of good and truth, and what is wonderful, with a difference according to the kind of food; wherefore, when man, in the Holy Supper, receives the bread and wine the Angels with him are in the idea of the good of love and the truth of faith, n. 3464, 3735; because bread corresponds to the good of love and wine to the truth of faith; and because they correspond they also signify the same in the Word (A. C. 5915).

     Farther instruction concerning wine in the nourishment of the body may be found in Doctrine of Life, n. 40; True Christian Religion, n. 367; Apocalypse Revealed, n. 122; Arcana Coelestia, n. 9206.
     In dwelling exclusively on the abuse of alcoholics "C. T. A." ignores their use. He ignores the principle that abuse does not take away use with those who, do not abuse (D. L. W. 331). Carried out consistently, his argument would abolish every good thing which can be abused; and since the highest uses when abused exhibit the most disastrously direful results, they logically would fall first under the proscriptive ban.
     "C. T. A." asks: What good use do alcoholics perform? The most important one we have indicated. Another is the promotion of charity, which heavenly virtue finds an appropriate and correspondential vehicle in wine which "maketh glad the heart of man." So warped by misdirected fears has the thought of total abstainers become that they can probably not conceive of an exhilaration that is at once moral, healthy, and innocent and promotive of the flow of good feeling and of thought in feasts of charity and other social gatherings. But the use is there, nevertheless, and a great one, and to this experience testifies. But of this use he can hardly conceive who fixes his eyes continually upon the bodily gratification involved in wine drinking and who is apt to ascribe to users of wine only sensual motives.
     The use of nourishment has been touched on.
     Answering "C. T. A's" final questions, we say that we think that he is speaking from a mistaken principle in condemning good uses on account of the abuses to which they are subjected. As to "forbidding" him to do so, however, we know of no human authority which can do this-while Divine authority speaks only to the conscience of man through his understanding of truth.- EDITOR.
Notes and Reviews 1899

Notes and Reviews 1899

     THE Journal of the Thirty-second Annual Meeting of the Massachusetts Sunday-school Conference has been received.

     THE General Convention this year is to be held in Boston, June 3-6th. The Ministers' Conference meets in Brockon, Massachusetts, May 30th.

     THE Wedding Garment, which appeared in German in the Neukirchenblatt, has been published in book form. The sphere of use of this story, as an interesting and efficient "missionary" seems steadily growing.

     A CORRESPONDENT calls our attention to a curious mistranslation in the American Swedenborg's Society's edition of the Arcana, in number 2596. The "floating city," represented before Swedenborg by the Chinese spirits, is rendered "native city,"- an evident misreading of "natatilis."

     THE series of articles printed in The New Century Review, entitled "Swedenborg and Modern Thought," written by Mr. George Trobridge, and noticed in these columns, has been published under one cover by James Speirs, London.

     THE doctrinal grounds and reasons for using the Divine name "LORD" where, in the Old Testament, the Hebrew "Jehovah" occurs, are carefully and fully presented in a paper by Mr. Gilbert Hawkes in the New-Church Review for April.

     "A. P." in the Morning Light for April 29th, in an article entitled "Religion," derives the word from religare, "to bind again." Skeats Etymological Dictionary, however, says that this is a frequent error, is contrary to grammatical order, and that the true root is Lag, "to collect."

     THE Messenger for May 17th quotes Dr. Briggs's unequivocal utterances in acknowledgment of the triple-God, and acknowledges, with regret, that the progressiveness of this "radical" "is disappointing,"-in fact, we may say a delusion. And so it is with all liberalism which in turning away (ostensibly) from the old, substitutes in its place only what is of self-intelligence, which is, in no sense, different in quality or origin from the Old.

     THE editor of The Christian Register is apparently not one to "spoil a good story for relationship's sake." In that journal of May 11th, we read:
     "When Count Gurowaki died in Washington, his nearest friend said to Mrs. Julia Ward Howe that 'as the count had been a man of no religious belief, she thought it would be best to invite a Unitarian minister to officiate at his funeral. . . . Such things have a humorous aspect, and Unitarians are always ready to laugh with those who see the humor of it. Hon Patrick A. Collins, a Catholic quoted recently at the Unitarian Club of Boston the saying of one who said that if he were not a Catholic he would be a Unitarian on the ground that he preferred to believe everything or nothing."
     Yet the Register would be far from recognizing the fact that belief in an invisible God is a belief in nothing.

     ANNALS for the New Church, for March (No. 8) deals with the period from 1810 to 1817. The portraits include those of the Revs. Maskil M. Carll and Thomas Churchill. The record notes the beginnings of the New Church careers of Dr. Immanuel Tafel and Dr. Thomas Worcester. Also a period of temporary activity of the New Church in Ireland.
     No. 9 (May) brings the record up to 1821. This number is rendered especially interesting by the account of the organization of the General Convention, and by the early meetings of that and the other large general bodies of the Church. The rise and nature of the New England "Conjugial Heresy "is briefly stated. There are no illustrations. It is evident that the record is increasing in interest, from the multiplying details, which to most readers will be new.

The "great Scandal against the New Church," which is noted as having been caused by the brutal killing of a young New Church lady by a rejected suitor and which led to a newspaper "expose"(!) of the "awful" tendencies of the Doctrines, illustrates the readiness with which absolutely baseless scandals may gain considerable credence.

     THE following postal card was sent to the Messenger:
     "A certain Indian graduate of the Indian University attempted to give up his Hindu religion and embrace Christianity as embraced by one Swedenborg. I noticed from Messrs. Ayer and Son's catalogue that you are publishing in New York a magazine called the New-Church Messenger, and that its pages are devoted to the doctrines laid down by that eminent priest. My views about my own religion, which is purely Braminical, are very hazy, and I want to study those of your religion, as explained by Mr. Swedenborg. May I ask your favor to send me a sample copy of your journal, and thus allow me to judge for myself whether I should constantly read your philosophy. Any oldest copy describing his views would be a welcome sample.'
     (Signed)     "R. S. RANA, L. C. E."

     IN the same magazine the leading article-"Did Philo Judaeus or Origen Know the Word in its Spiritual Sense?" by the Editor, cites the unmistakable teaching of the Writings that the revelation of the Internal Sense of the Word was ness (D. P. 264, S. S. 24, T. C. R. 846); and after quoting from the writings of the two above-mentioned celebrated expositors of Scripture, fully enough to fairly well inform the general reader of how much their supposed knowledge of the internal sense amounted to, sums up thus: "1. That the early Christians did not have the spiritual sense revealed to them, because they were incapable of using it wisely, and, of course, then the Jews did not have it, not even so great a man as Philo; 2. That they had not sufficient knowledge of the spiritual and natural worlds and their relation to comprehend anything of correspondence rationally; and, 3. That the writings of Philo and Origen show that there was an earnest seeking for a spiritual sense, but no other grasp of it than such as the words allegory and analogy describe."
     Mr. Wright's quotations from Origen disclose the occasional assigning of really correct significations, in the midst, however, of a mass of mere guess-work. Such coincidental renderings do not, of course, in any sense, constitute an opening of the spiritual sense of the Word, which is not to be reached even by a string of real correspondences, but by revelation concerning the Doctrine contained in each several place.

     ONE of the most familiar retorts made to those who steadfastly and unceasingly contend for absolute obedience to the teachings of the Writings, is that in their dwelling so much on truth they are cold and hard. There is in certain quarters in the New Church a preference for consulting the dictates of "universal brotherhood," and the impulses of kindness of heart, to conforming to the Law of the revealed Spiritual Sense of the Word; and this suggests a story of the evangelist, Moody, quoted in the Messenger last year:
     "During the time of slavery a slave was preaching with great power. His master heard of it, and sent for him and said:
     "I understand you are preaching?"
     "'Yes,' said the slave.
     "'Well now,' said the master, 'I will give you all the time you need, and I want you to prepare a sermon on the Ten Commandments, and to bear down especially on stealing, because there is a great deal of stealing on the plantation.'
     "The slave's countenance fell at once. He said he wouldn't like to do that; that there wasn't the warmth in that subject there was in others."
     Mr. Moody added: "I have noticed that people are satisfied when you preach about the sins of the patriarchs, but they don't like it when you touch upon the sins of to-day."
     Members of the New Church of to-day may not be given so much to breaches of morality, but in respect to sins of unfaithfulness to the doctrines the foregoing would seem to have some application at home. It may be said that they, too, are complacent under denunciation of the sins of the Old Church patriarchs of a century or so ago, but they do not sit so quiet when you deal adequately with the sins of to-day.

     THE Rev. Samuel M. Warren has covered all the essential points, we believe, in the controversy in the Messenger over the question suggested by Arcana Coelestia, n. 931, in regard to the perpetuity of the earth. From his cogent reply to the Rev. J. S. David's argument for the non-eternity of the earth Messenger, Jan; 25th) we quote the following. After citing passages to refute Mr. David's claim-that Swedenborg's statements that the earth is to endure forever, are "given as his opinion rather than as revelation," and also in establishment of the doctrine that the New Church is to endure forever on this earth, Mr. Warren says:
     "And even in the passage A. C. 931-the only passage in all the Writings which some too careful readers, misled by a single ambiguous expression, have understood to teach to the contrary-even here he conclusively establishes the same doctrine from the light of the internal sense of the Word; as any one may see who will carefully read the whole context (see 930-933). And he there expresses his conclusion in these words: 'It teaches here that it certainly will not fail that the Church will exist somewhere on the earth; which is here signified by 'in all the days of the earth there shall be seedtime and harvest.' That seedtime and harvest of the Church will always exist, refers to the (signification of) the preceding verse, that man will no longer be able so to destroy himself as did the Most Ancient Church" (932). The single expression in n. 931 which has caused the doubt is this: 'Hence it may appear that the earth will not endure to eternity, but that it will also have its end.' The meaning of this is simply that it so appears from the literal sense. That this is what Swedenborg really meant by the doubtful passages is made quite clear by the fact that in A. C. 1850, referring in general to the passages that have been understood to teach the destruction of the earth at the final judgment, he remarks that 'This is so according to the literal sense; but never according to the internal sense.'"
ANOTHER "SILENT MISSIONARY." 1899

ANOTHER "SILENT MISSIONARY." G.G.S 1899

THE last year or two has been a period unusually prolific of evangelistic works. Among these What the New Church Teaches, by the Rev. James F. Buss, by virtue of size and quality, takes a prominent position. Addressed to those who are ignorant 9f the New Church system, it is argumentative in style, basing its deductions on Scripture, which is quoted freely, with cogency and convincingness, and with considerable originality of interpretation. The fact that revision before publication, of the original magazine articles which make the chapters of this book, was prevented by the illness of the author, disarms a too-precise criticism. Revision would probably have resulted in some little condensation and minor improvements in the style, which might be less learned and more simple in places. More adaptation to a class-evidently meant to be reached-who are necessarily ignorant of the doctrine of Degrees, would make certain passages more comprehensible to such.
But what at the outset commends the book is its distinctive and unequivocal "New-Churchness." From cover to cover we find no other attitude toward the subject than that of loyal, implicit acceptance of what the Writings themselves state the New Church to be. And, moreover, the reader is left in no uncertainty as to what the New Church is not. The opening sentences read: "It is of the first importance to a true understanding of this subject, that it should be known that the New Church is not in any sense a sect, or 'denomination,' of the recognized Christianity of the day." It is shown that the First Christian Church is, like other Churches of the past, finished and consummated, and that this consummation is but the fulfillment of prophecies; these are quoted and explained in a clear, sensible way that can hardly but appeal to any open mind. The successor to that Church is shown, by a series of Scriptural and logical deductions, to be the Apocalyptic "New Jerusalem," the "Bride of the Lamb," the "Lamb of God Who taketh away the sin of the world," -a Christian Church, therefore; and since in Isaiah, the Husband of the Church is shown to be JEHOVAH, we are led to conclude that the Lamb, or the LORD JESUS CHRIST, can be no other than JEHOVAH Himself incarnated.

But by this Apocalyptic Christian Church cannot be meant the one established by the LORD in Person, when on earth; for that had already come, at the time when John in prophetic vision saw the "Holy City descending from God out of heaven."
     "We have already seen how clearly our LORD foresaw and foretold that a 'consummation' awaited the Christian Dispensation, or 'Age.' We see now that under the imagery of the 'holy city, New Jerusalem,' He was really predicting a future Christian Church, whose spiritual perfection and riches are, of course, signified and represented by the glories and wealth of the 'city' He taught that the Church of the Christian Dispensation would go on from bad to worse, until there should be 'no faith left,' 'iniquity should abound,' and 'love wax cold,' and that finally He would cease to be with it (Matt. xxviii, 20). How irresistible the conclusion, then, that the glorious future Church described as the 'New Jerusalem,' is the Christian Church of the new age, or dispensation) a fitting name for which is the New Jerusalem Dispensation, or the 'Second Christian Dispensation!' It is as the Church of this new, or Second Christian Dispensation, that the New Church stands forth in the world" (pp. 11, 12).

     In this connection the author puts strongly the doctrine of the unity of God, as against a tri-personal Trinity.

     "How many husbands may a pure wife, under the Christian religion, have? Of course, one; and only one. And how many Gods may a true Church have? Again, one; and only one. The 'Bride, the Lamb's Wife,' as a true Christian Church, I therefore, since a Church's 'Husband' is her God, will have one God; and one God only; and that God 'the Lamb,' the LORD and Saviour Jesus Christ."

     And as to the part which the Writings play in this establishing of a new dispensation, Mr. Buss does not equivocate. As in the Jewish Dispensation the Church was inaugurated by the giving of the Word in the Old Testament; and again in the Christian Dispensation, when the LORD'S words were perpetuated to the Church by the giving of the New Testament, so in the founding of the New Church the LORD sends His message and appoints His messenger; with the new feature that in making His latest Revelation the LORD speaks no longer in parables, which the people could comprehend either not at all or remotely, but has fulfilled His promise (John xvi, 25), and shows them "plainly of the Father."
     Mr. Buss claims boldly for the message to the New Church that it is no less than the fulfilment of the promise of the LORD that He would at some future time say the things which the Church could not at the time of His first coming bear (John xvi, 12). More, he shows that this new message can be no other than that which has always inaugurated a new Dispensation,- namely, a new "Coming" of the LORD Himself, a new revelation. After disposing of the objection that in the Old and New Testaments we have "all that the LORD had to reveal to men,"-by pointing out that on similar grounds the Jews rejected the New Testament-he calls attention to the fact that the whole of the Divine Word in both Testaments is largely "parable," and adds:

     "Not so, however, the LORD teaches, with His future Revelation-'The hour cometh when I shall no MORE speak unto you IN PARABLES, but I shall show you PLAINLY of the Father.' The antithesis, here, between speaking in 'parables' and speaking 'plainly,' is so obvious, that nothing more is needed than - simply to point it out. The teaching, too, is unmistakable. His future Revelation would not be couched in the language of 'parable,' but in the language of ordinary discourse; a circumstance differentiating it entirely, in nature and form-NOT in authority-from His already given Word. It is a noteworthy fact in connection with the subject of the 'Coming of the Lord,' that the nature of His First Coming was not at all until it actually came to pass and was then understood only in the light of the Revelation given at that Coming" (p.23).

     A little further on he becomes more particular and definite:

     "The New Church is the possessor or custodian, of a complete library of Spiritual, Doctrinal, and Expository literature, which it speaks of as 'the Writings of the New Church,' or, briefly, 'The Writings;' which claim to have been given by the LORD through a specially prepared servant of His, named Emanuel Swedenborg, about a century and a half ago. This is the Revelation on which the New Church of the New Dispensation is being and is to be built up by the LORD, with the cooperation of men" (p. 26).

     And immediately follows the passage from the True Christian Religion, n. 779, which concludes,-"and further, that from the first day of this Call, I have never received anything relating to the doctrines of that Church from any angel, but PROM THE LORD ALONE, while I have been reading the Word."
     This is further elaborated on page 28:

     "Applying the parabolic principle of interpretation to the LORD'S prophecies respecting his Second Coming, the Writings of the New Church show that it is not a personal Coming, attended with signs and wonders in the sky or earth, but a coming like the one on Sinai in a revelation and manifestation to men, of the Divine truth which has always been inwardly within His parabolic Revelation, in the literal sense of the Word. The Word itself teaches that the LORD is 'The Truth' (John xiv, 6), and that He is 'the Word' (John i, 1, 14). The 'coming' of Divine Truth to men in a Divine Revelation, therefore, is a 'Coming of the LORD;' a spiritual 'coming' it is true, but not the less a real and true 'coming' on that account.
     "When men see genuine spiritual and Divine truth internally within every part of the Word, they can see the LORD even in the letter; which, apart from such signs of genuine truth within, cannot be done: 'They shall see the Son of Man coming in the clouds of heaven with power and great glory.'"

     We cannot go much into detail in regard to the excellencies of this book; but the initial tone of high doctrinal loyalty is well sustained throughout. The Chapter on "Swedenborg's Relation to the New Church" assigns to the human instrument his proper place and at the same time conveys sufficient of personal description and information. The chapter on "God an Infinite Divine Man," strikes us as calculated to gratify the reflective inquirer by its logical procedure, showing that the First Cause to which all reasoning naturally leads the thought, must be self-existent, or it would itself be "caused;" that it must be Infinite, being the cause of all things. It must be Life Itself, since from it all life exists; and it must be Love, since that is the highest form at life of which we can conceive. Love must be "wedded to a co-equal,-that is, an Infinite-Wisdom, through which it can sustain and does sustain a co-equal-that is, an Infinite-Activity, or usefulness." And finally it is asked:

     "What do conscious love, wisdom and activity constitute? They constitute Man. God, therefore, because He is these things Infinitely, is Man Infinitely, and from Him it is that finite man derives all that makes him man. A certain class of philosophers-or philosophizers-shrink from this conclusion as 'anthropomorphic,' or, as they understand, making God to be in the likeness of man, and so, in their estimation, degrading Him to man's level. It is anthropomorphic; but it does not make God to be in the likeness of man; it is simply rational certitude that amen is the 'image and likeness of GOD'" (p. 66).

      The chapter-"God a Divine Man consisting of a Trinity," is well developed, along familiar lines. We enjoy the courage of the following, under the chapter-heading,-"That God is Jesus Christ:"

     "It may be urged that this view [that in Jesus Christ is the Triune God in One Person] has its difficulties. In reply we would venture to submit that this is not a 'view:' it is the crowning truth of the Word of God on this highest and profoundest of all subjects.

It is the teaching and plain import of numerous Scriptures; and if this import be not allowed, the various Scriptures concerned must be altogether denied and rejected, or else shorn of all significance whatsoever" (p. 50).

     "Very dogmatic and bigoted," some will say, but not those who are seeking and thus receptive of truth for its own sake, from the LORD, in His Word. To the Word the author continually leads the attention.
     The subjects of the Incarnation-the necessity for it and the work it effected-and the Sole Divinity of the LORD, receive in Mr. Buss's treatment the prominence they deserve, the argument being, as everywhere, abundantly supported by Scriptural quotation. In this connection the nature and conditions of the spiritual world, its relation to the natural world, and the nature and relations of the Churches in both worlds, are given the necessary attention.
     In the chapters on "The Rationale of the Incarnation," and "The Divine Humanity," we have an able presentation of the Doctrine, and a powerful description of the LORD'S temptation-combats with the Hells. In it the merely human nature of the LORD is represented as very human indeed, and the assaults upon it are portrayed, though briefly, in a way calculated to move the feelings. And there is no falling-off of effectiveness in the representation of the overthrow and subjugation of the hells by the Divine Hero and Conqueror in those combats. Concerning the temptations themselves Mr. Buss says:

     "The humanity had been assumed on purpose that, when assailed in temptation by the hells, the Divine Omnipotence might be brought to bear upon the evil spirits of hell for their subjugation, without involving, at the same time, their utter destruction. When the LORD actually was tempted, therefore, what took place, was, that the hells stirred into activity that particular evil inclination, in His infirm humanity, by means of which they hoped to ensnare Him into sin; there upon the LORD, by means of some precept of the Divine Word which He held up for His humanity to obey and practice at this juncture (see the record of the temptation in Matt iv, 4, 7, 10; Luke, iv, 4, 8, 12), summoned the Omnipotence of the indwelling 'Father' to the conflict; and then at once flowed forth into the human nature where the conflict was raging. There and then, consequently the Divine Omnipotence was face to face IMMEDIATELY, with the evil disposition, or lust, in the human nature itself, and mediately through that with, the tempting hells which were, from the other side of it, as it were, employing that evil as the means of bringing about the temptation" (p. 133). Again-
     "The truth is, that the evil and falsity of the infirm humanity constituted, or was, that humanity itself. By this is meant that there was nothing in it, regarded as to its spiritual constituents, but what was evil and false; and this because there is nothing in any human nature whatsoever, of any other quality, when comparison is made with the absolutely Good and True, that is, with the Divine" (p. 136).

     Here, as in various places, Mr. Buss very decidedly takes his stand on the "traditional" conception of a subject of current controversy.
     The chapter which sets forth the Old Church doctrine of the Atonement, not only exposes the falsity of it, but demonstrates that it has not changed, quoting from very recent utterances to show that it is still the fundamental doctrine of that Church.
     The central theme of the chapter on "The Real Atonement" is, that the significance of the term is, Reconciliation," and that the only means for rebellious man to be reconciled to his God is-to stop rebelling, and to submit to the merciful leading of the Divine Love. This was the reconciliation effected in the LORD Himself, in that He submitted Himself absolutely to the leading of the Divine, albeit against all the inclinations and yearnings of that human itself.
     "At the first the degree of its antagonism to the Divine Goodness as greater, or more pronounced, than in any other human nature that had ever existed; at the last, it was brought, by processes of glorification, into such 'at-one-ment' with the Father, that it was the Father's own body in which dwelt 'all the fulless of the Godhead' and thus not only the whole Divine Trinity of Father, Son, and Holy Spirit, but also all the Infinite Goodness and all the Infinite Perfections of the Godhead, too" (p. 166).

     The chapter on "The Law of Salvation" sets forth the Doctrine of Life according to the New Jerusalem, and holds up this solemn reproach to the existing denominations:

     "It is a truly astonishing, as well as a grievous thing, to note, that there is not one Church with any title to call itself Christian-leaving the New Church out of consideration-that, in its doctrinal standards, gives to those who ask it, 'What must I do to be saved?" the answer of the LORD Himself to the question-'Keep the Commandments.'"

     Surely no one who consults this book need remain in obscurity as to the fundamental Doctrines of the New Church, nor as to their absolute distinctness and contrariety to the doctrines of the Christian churches of to-day.
     G.G.S.
GENERAL ASSEMBLY 1899

GENERAL ASSEMBLY 1899

     PROGRAM.

     As stated in the official notice of the Secretary of the General Church of the New Jerusalem, in last month's Life, the Third Annual Assembly will be held in Berlin, Ontario, Canada, beginning on Friday, June 30th, and closing on Tuesday, July 4th. On the Tuesday previous-June 27th-the Council of the Clergy will meet, continuing its sessions until Thursday, the 29th.
     On Thursday afternoon the General Council will meet. The Executive Committee, on call of its Chairman, will meet on Wednesday and Thursday.

     Thursday Evening (June 29th): There will be an informal Reception, affording opportunity for greetings, social mingling, and dancing.
     Friday Morning will be the first session of the General Assembly. The hour at which the morning and afternoon sessions of the Assembly will be held will be determined upon after the members have gathered at Berlin.
     Friday Evening: There will be a General Social.
     Saturday Morning: The General Assembly.
     After the afternoon session there will be out-of-door sports, and in the evening fireworks, in celebration of "Dominion Day."
     Sunday Morning: There will be the usual service; and in the afternoon the Holy Supper. In the evening there will be a sacred concert, and Members are requested to practise, beforehand, so far as possible, Psalms xviii and xli, of the Church Music, carefully noting the slight changes required by alterations in the translations from the forms originally published in the loose sheets.
     Monday: The General Assembly will hold the usual morning and afternoon sessions.
     A Promenade Concert, and dancing, will be followed in the evening by a Meeting of the Men of the Assembly.
     Tuesday: The concluding sessions of the General Assembly.
     In the evening there will be a Meeting of Parents and Teachers, to which the public are invited, for the discussion of educational matters.

CHURCH NEWS 1899

CHURCH NEWS Various 1899

     Huntingdon Valley.-A LOCAL Assembly was called for the afternoon of Sunday, May 14th. In the morning Bishop Pendleton conducted worship and delivered a masterly discourse upon the text, "And herein is that saying true, One soweth and another reapeth. I sent you to reap that whereon ye bestowed no labor; other men labored and ye are entered into their labors" (John iv, 37, 38).
     The Assembly convened at four o'clock in the afternoon, lasting until nine o'clock, with an hour's intermission for the serving of supper. The meeting was largely attended, many being present from     Philadelphia; and a number of interesting subjects were discussed, a report of which will be found on page 85.
                                             W. C.
     Berlin.-AFTER a delightful week spent in Parkdale, at the home of Mr. and Mrs. Peter Bellinger, your correspondent returned to Berlin in time to reopen school on April 11th. As anticipated, the attendance was almost full, until at the present writing there are no absentees. It has bean decided for several reasons to keep the school in session until June 23d, and reopen a week later in the fall.
     The Queen's Birthday was duly celebrated by the school and society by a picnic, games, fireworks, etc., on the school grounds, as usual. The good spirits prevailing were, in a measure, due to the favorable result of a provincial bye-election, which took place in our town the day before, and which was hotly contested.
     The Society has been pursuing the almost even tenor of its way, so that there is nothing unusual so report. The interest in the coming Assembly is growing steadily. As the name of each new coiner is announced, it is received with much satisfaction. Verbum sapenti. Arrangements are being made with the railroads, Weather Bureau, etc., looking to the convenience and comfort of intending visitors. The moon alone is obdurate-she will hide her face during the Assembly. E. J. S.
CHANGE OF ADDRESS 1899

CHANGE OF ADDRESS 1899

Hereafter the Detroit (Mich.) address of the Rev. E. J. E. Schreck will be, corner of Cass Avenue and High Street.
Visitors to the General Assembly 1899

Visitors to the General Assembly RUDOLF ROSCHMAN 1899

     ARRANGEMENTS have been made by the Transportation Committee at Berlin which will enable all visitors to obtain a uniform rate of one and one-third fares for round trip. The conditions necessary to obtain this concession are as follows:
     All visitors, when purchasing their tickets, will pay a full single fare and ask for a certificate of attendance, signed by the ticket-seller. These certificates must be presented to the secretary of the meeting and signed by him, including his declaration that one hundred visitors have presented certificates. No certificate can be obtained on a fare of less than seventy-five cents.
     This condition makes it important that all co-operate in procuring the certificate when coming, irrespective of how long they wish to stay, or what route they wish to return home by.
     When returning, the certificate is handed to the ticket agent at Berlin, who will issue a return ticket over the same route for one-third fare.
     To make sure that your certificates will be on hand at the time of starting, each visitor should make inquiries a few days previous.
     Baggage can be checked through to Berlin and examined here "in Bond"; and visitors from Chicago can have it examined before starting, at the depot, by the Canadian Customs officer. This will do away with inconvenience at the border, especially for those crossing during the night.
     After reaching Berlin, we will take care of you and your baggage. To facilitate distribution of the latter kindly have it marked with your name.
     The earliest day on which you calm leave and benefit by the certificates is June 33d and up to time of meeting; and they are good returning home up to the 7th of July.
     For any further information, address
          RUDOLF ROSCHMAN,
     Chairman Transportation Committee.
Brief View of the Heavenly Doctrines 1899

Brief View of the Heavenly Doctrines C. THEOPHILUS ODHNER 1899

     A Brief View of the Heavenly Doctrines Revealed In the Theological Writings of Emanuel Swedenborg.
     By C. THEOPHILUS ODHNER.

     106 pages. Paper, 12 cts.; Cloth, 25 cts.

     A brief yet comprehensive summary of the New Church Doctrine, adapted to the use of Evangelization; concise, simple, written in a popular style, abounding in Scripture proofs.
CONTENTS. 1899

CONTENTS. 1899

Introduction. The New Jerusalem. Emanuel Swedenborg.
The Doctrine of the New Jerusalem-in Four Parts.
PART 1. Concerning the Lord.
GOD: Substantial, Visible, God-Man.
THE TRINITY: Jesus Christ the Only Person in the Godhead. REDEMPTION; The New Doctrine of the Atonement. THE DIVINE PROVIDENCE.
PART II. Concerning the Word of God.
THE UNDERSTANDING OF THE SCRIPTURES: long sealed; now opened.
THE INTERNAL SENSE. THE WORD IN THE HEAVENS. CORRESPONDENCES AND REPRESENTATIVES. ALL DIVINE TRUTH IS THE WORD OF GOD.
PART III. Concerning Life.
MAN: His Life, Free Determination, Will and Understanding. THE REGENERATE
LIFE: Repentance, Reformation, and Regeneration. ETERNAL LIFE: Death and Resurrection. The Spiritual World. The Intermediate State or the World of Spirits. Hell and the Infernal Spirits. Heaven and the Angels. Marriage in Heaven.
PART IV. Concerning Faith.
JUSTIFICATION: Salvation Not by Faith
Alone. TRUE FAITH. THE CHURCH.
THE SACRAMENTS. THE FOUR CHURCHES. THE LAST JUDGMENT:
Already Accomplished and now Passing Over the Christian Church in this
World. THE SECOND COMING OF THE LORD: In the Internal Sense of the Word. THE NEW CHURCH: The Crown of Churches. The Progress of the New Church.
Appendix.
THE CREED OF ATHANASIUS
Opinions of the Journals 1899

Opinions of the Journals 1899

     "We have here a concise and definite summery of the leading doctrines of the New Church. The book contains four general chapters which bear the respective headings: 'The Lord,' 'The Word of God,' 'Life.' and 'Faith.' Each of these subjects is treated under its own appropriate subheadings, and a supplementary chapter is added on 'The Progress of the New Church,' wherein a brief history is given of the New Church as an external organization. We note in this little volume some excellent statements and definitions. The book before us seems to be written in a kindly spirit, with sincere desire to help men towards light."-New Church Review.
     "When one seeks to give a general view of the truths of the New Jerusalem he is seeking a noble purpose, and the author of the little volume before us, with scholarly ability, honesty, and faithfulness, is aiming to accomplish that very thing. Mr. Odhner has given a very good presentation of the general doctrines of the church in form remarkably compact and clear. As a whole, we regard 'A Brief View of the Heavenly Doctrines,' an able production." New Church Messenger.
     "This work contains a very useful and interesting presentation of the Doctrines of the New Church In a condensed form. We know no other so concise a work, In English, which we would prefer to place in the hands of persons not yet acquainted with the Doctrines. The book will be useful also to those who are not yet very well posted in the Doctrines, since it shows by contrast the New Church Doctrine-as compared with the Old, strengthening this with most striking passages from the Letter of the Word. We hope the work will have a large circulation and perform a great use.' -Neukirchenblott.     (Translated from the German).
Editorial 1899

Editorial Editor 1899

     NEW CHURCH LIFE.
     PUBLISHED MONTHLY BY THE ACADEMY OF THE NEW CHURCH.
     516 Miner Street, Philadelphia.

     TERMS:-One Dollar per annum, payable In advance.
     FOUR SHILLINGS IN GREAT BRITAIN.

Entered at the Post-Office, at Philadelphia, Pa., as second-class matter.

     ADDRESS all communications for publication to the Editor, the Rev. George G. Starkey, Huntingdon Valley, Montgomery Co., Pa.
     Address all business communications to Academy Book Room, Carl Hj. Asplundh, Manager, Huntingdon Valley, Pa.
     Subscriptions also received through the following agents:
UNITED STATES.
     Chicago. Ill., Mr. A. T. Maynard, Chicago Agent of Academy Book Room Glenview Ill.
     Denver, Col., Mr. Geo. W. Tyler, Denver Agent of Academy Book Room, No. 544 South Thirteenth Street.
CANADA.
     Toronto, Ont.. Mr. R. Carswell, No. 47 Elm Grove.
     Waterloo. Mr. Rudolf Roschman.
GREAT BRITAIN.
     Mr. Wiebe Posthuma, Agent for Great Britain, of Academy Book Room, Burton Road, Brixton, London. S. W.

     PHILADELPHIA, JUNE, 1899=129.

     CONTENTS.                         PAGE.

EDITORIAL: Notes,                         81
THE SERMON: Profaning the Name of the LORD, 82
     Local Assembly at Huntingdon Valley, 85
     The Teachers Institute, XI          88
COMMUNICATED: Mr. Potts on Creation and "the Principia,"     89
     On the Formation of Gold          89
     Conforms to His Own Precept          90
     The LORD'S Temptations               90
     Doctrine of the Single Tax Refined     90
     The Uses of Wine                    91
NOTES AND REVIEWS,                    92
     Another "Silent Missionary,"          93
PROGRAM of the Assembly                    95
CHURCH NEWS: Huntingdon valley, 95 Berlin, 96
BIRTHS; MARRIAGE     96
NOTICE to Visitors to the Assembly     96

NEW CHURCH LIFE
Vol. XIX, No. 7. PHILADELPHIA, JULY, 1899=130. Whole No. 225.
     NOTES.

     THE following extract from the leading American Unitarian journal manifests the real quality of the altruism, or love of others, which has permeated the modern churches, and which finds its crystallized expression in the phrase,-"The Fatherhood of God and the Brotherhood of Man," this, in many cases, having practically displaced anything like definite creed or dogma.

     One of the principal differences between the Church of a half a century ago and the Church of to-day is indicated by the fact that, instead of the question, "What must I do to be saved?" which the former strove to inspire and answer, the latter endeavors to prompt and reply to the inquiry, "What can we do to save others?"-or "What can we do to save the world?" . . . One of Professor Peabody's sermons, that upon the text, "For their sakes I sanctify myself;" shows the deep and abiding relation between personal holiness and philanthropic activity, and hence the necessity of the message of the older Church in the noble passion for social service which animates the new. "For their sakes I sanctify myself."-Christian Register, January 19th, 1899.

     How baldly here appears the notion that there is in man something inherently divine, thus a capability of saving others; and how great a contrast to the New Church doctrine, that one is saved only by means of his own free co-operation with the LORD, whose Divine Call to us is, not to save others, but to shun evils against others and to perform uses to them, all in His Name and strength. And He asks this of us, not because He or they really need our efforts,-for He Himself performs all uses whatsoever,-but because in that effort we furnish the necessary basis of co-operation with Him by which we ourselves can be made to receive His salvation. How such utterances as the above contrast with the LORD'S own words: "If thou wilt enter into life, keep the commandments."

     THE defect in professions of a charity which ignores doctrine, as prevalent in the world, is, that there is in that charity no knowledge-hence no doctrine-of the LORD JESUS CHRIST,-thus no humility, and consequently nothing of spiritual religion. There is of course the appearance of humility, as there is of holiness; but where doctrinals are depreciated-as is the case where there is rejection of the falses of the orthodox faith, without reception of the faith of the New Church,-there can he no real holiness nor humility, as is expressly taught in Spiritual Diary, n. 5450:

     Outward holiness, without knowledge of good and truth, is not holiness, because there is nothing from heaven in it. . . . A man is not able to have heaven in him without knowledges: for instance, if he does not know of the LORD, that all good is from Him; and of himself; that all evil [is from him], and that from this knowledge comes the humiliation which belongs to worship. If these [knowledges] are not in the humiliation it has not anything in it, since only the mouth produces it, and not the heart. Thus, too, it is in many other instances, namely, that things must be known before they can enter into the formation of the understanding and of the will, or the faith and the love. . . . Those who are in any doctrine, although not entirely true, and are nevertheless in good of life, are in heaven; for falsity of doctrine is not falsity when there is heaven in it. All in heaven differ as to truths; but those who are sot in any doctrine cannot be in heaven (S. D. 5451).

     DIFFICULTIES concerning the nature of the Human of the LORD, and of its Glorification, naturally suggest the statement in Arcana Coelestia, n. 2915, that in the first of a new church the LORD is not known; but that still they may be in the good of charity, and as to civil life, in justice and equity, and, as to moral life, in what is honest and decorous. These are the goods on which conscience is founded by the LORD, and consequently intelligence and wisdom; and then comes, not merely thought from the memory and from the natural understanding based on these, but perception of spiritual truths. The light of these far transcends that which pertains to doctrine in its form of scientific statement. What is said of the New Church applies to the man of the Church in his first states. Until, by regeneration, the very light of truth shines in his soul, he does not see the LORD Himself. Yet the presence of the LORD in
His Church is effected especially through those who are in perception concerning Him; and this presence is thus, mediately, a Rock of Strength to those who, though obscure, are in some degree of good of life.

     IT is of the Divine Mercy and Providence that truths of common perception prevail in the world side by side with countless falsities. By their means it is, indeed, that order is maintained, in externals, despite the prevalence of widespread internal disorder. By common perception alone are evil men able to recognize and be led to bow to laws of justice and equity, their own loves and thoughts, though internally antagonistic, being constrained through an "enlightened self-interest." An extreme illustration of this is the proverbial "honor among thieves," which is a sort of external of charity reduced to the merest shell of an appearance of good. Such "honor" is merely a necessity to the effecting of a common end.
     The common truths, referred to, although with the majority they have no internal value, and though in the interior life of many they are degraded and subjected to falses of evil,-nevertheless do make for order, decorum, useful enterprise, and progress generally. Since they may be advocated or professed by even the selfish, equally as by the upright, they serve as a plane whereby heaven may operate powerfully and universally into ultimate earthly conditions. But the internal thought of the men who observe and profess them may be full of insanity from falses of evil, which will appear after death, when externals are put off. Recognizing this the Newchurchman may avoid, on the one hand falling into the idea that the thought of the world is for the most part sane and true as to internals also, and on the other, the error of failing to recognize on their own plane the goods which really do result from common perception-the error of considering himself as not of the world; for with the world he must in duty bound unite in doing the goods of civil and moral life.

But he will discriminate and keep apart things of the spiritual life, looking for his consociation in these things solely to that which makes the only genuine bond in spiritual consociations on earth-a common faith, which, with all the sincere, is a bond of common charity also. The view of the Divine Providence universally operating good in the midst of evil, reconciles acceptance of the doctrine concerning the state of the Old Church, with a rational optimism which never questions the ultimate achievement of Divine ends of mercy for the whole race.
CONFINING MARRIAGE AND SOCIAL LIFE WITHIN THE CHURCH 1899

CONFINING MARRIAGE AND SOCIAL LIFE WITHIN THE CHURCH 1899

     THE doctrinal quotations, and the deductions therefrom, already cited in this series of articles on "Academy Positions," tend to establish the following points:
(1) That the Old Church, through its rejection of the Divinity of the LORD, and of good of life as essential to salvation,-has extirpated religion with itself, and has become wholly tinctured with false doctrine and evil living, so that from it exhales a sphere of contagion, calculated to spread and infect others with those falses and evils. (2) That the LORD has therefore made a Second Coming, in the Internal Sense of the Word, revealed in the Writings of. Emanuel Swedenborg, in order to establish the true Christian Church, called the New Church, in which alone is to be found the true faith of the Word on which depends spiritual life. The natural conclusion is, therefore, that for the man of the New Church all things which primarily look to and regard religion must centre in the New Church, and from this it follows that for him there can be no social life, and especially no marrying with those outside of the Church.
     It should need no argument to secure among Newchurchmen acceptance of the statement that both marriage and social life centre in the Church; for the Doctrines state, in abundant as well as lucid terms, -the teaching that marriage love is the fundamental of all loves, spiritual as well as natural, and that the marriage relation is the parent of all other ties; while social life, since it springs from relations based on the conjugial, and moreover expresses and embodies in ultimate form charity or love of the neighbor,-necessarily looks for its inspiration and raison d'etre, to religion and to the faith whereby the Church is formed, thus finally to the LORD. Therefore all associations which do not look to a common faith and to a common spiritual end, and in which there is not acknowledgment of a common LORD, must remain on a plane below that of social and home life,-namely on the plane of civil life, with its necessary obligations and amenities of intercourse. These latter, although they may simulate social life, are really quite distinct.
     But though all this should be so well-known, the fact remains that in many quarters in the New Church at large, the young are continually, associating and marrying outside of the Church, and that in only too many cases the result is what might be expected, they are lost to the Church permanently. This must be assigned to one-or both-of two causes,-either lack of instruction, or, neglect of instruction. Unfortunately, the first-mentioned cause is only too much, in evidence; and it was in order to remove it, as far as possible, that the Academy of the New Church, from its very inception, enounced, promulgated, and emphasized the teaching of the Writings on this head. And since without that teaching the Church can never become really living and inrooted on earth, its reiteration, must find place here as an indispensable, a vital feature of Academy doctrine.
     Social life not only arises from relationships and consociations beginning in marriage but it furnishes as it were a soil, which, from its common bond of interests and sympathies in the things of the Church and of the Lord's Kingdom,-of neighborly and home-life,-fosters the formation of new conjugial unions. Hence from it, as a. garden and nursery of the conjugial, should be excluded with care all which does not harmonize with the conjugial, and especially whatever may injure it.
     We have already seen from the Writings what deadly anti-conjugial spheres prevail in modern Christendom, and the statements quoted apply with at least equal force at this day,-since that church has never repented of the falses and evils which Swedenborg described as universal in Christendom at his day, and since it has never rejected them, authoritatively and validly that is, in the name of the LORD as hereafter He can alone be known,-in the glories of His Opened Word, the heritage of the New Church only. Those spheres,-selfish, irreligious, and impure,-a discerning mind may easily see evidenced beneath all the social proprieties and moralities which so often deceive unwary members of the New Church, and indeed the members of the Old Church itself, -these being very generally in the persuasion that their piety and refinement are genuine. This very persuasiveness, however, increases the danger to the New-churchman who would mingle in the social life of the Old Church, or commingle it with that of the New. His own natural man is full of affections to which the blandishment of those spheres potently appeal; so that to be protected from the social life of the Old Church is to be protected from himself. Natural delights ever seek to claim man's sole attention and distract him from higher things, and only in the sphere of the New Church does their enjoyment take place in full acknowledgment of the proper subordination of natural to spiritual things. In the Old Church there is no knowledge of spiritual things, and therefore the sphere of recreative delights is not innocent even in the gratification of pleasures unobjectionable in themselves; the lack of genuine religion vitiates all.
     If the New Church is to be faithful to her LORD she must look to Him in all things of life, seeking ever the indications of His will which shall preserve her in the stream of. His guiding and providence, so that He shall be the ever-present and animating source of all her doings. How this should apply in the formation of consociations, appears clearly in the following passage.

     Consociations in another life are wonderful, and are comparatively as relationships on earth, in that they are acknowledged as parents, as children, as kinsfolk, and as relations: according to such differences is their love: the differences are indefinite and the communicative perceptions so exquisite as not to admit of description; no respect at all being had to parents, children, kinsfolk and relations on earth, nor to any person, whoever he might be, consequently not to dignities, nor to riches and the like, but only to the differences of mutual love and of faith, the faculty of receiving which they had received from the LORD when they lived in the world.
     It is the LORD'S mercy, that is, His love toward the universal race of mankind, consequently the LORD alone, Who determines all and everything into societies; it is this mercy which produces conjugial love, and thereby the love of parents toward their children which are fundamental and principal loves; hence come all other loves, with an indefinite variety, which are most distinctly arranged into societies.
     Such being the nature, of heaven, it is impossible for any angel or spirit to have any life unless he be in some society, and thus in the harmony of many; for there can be no such thing as life in an individual, unconnected with the life of others (A. C. 685-7).

     It is here taught incidentally, that consociations are so potent that without them there is no life at all; but particularly that they are to be formed, not from considerations of person, dignities, riches and the like, but according to living principles of faith and love, of which consists the essential Church, and according to which the LORD arranges and determines the spiritual consociations which constitute His Kingdom. Also that it is the LORD who establishes genuine consociations, which He effects by agreements as to faith arising from similarity of genius,-i. e., of affection. It is only when there is common looking to the LORD and to His guiding and arrangement, by truth, that there can be such a "harmony of many" as is described above; for all are then "one in the LORD." In such consociation the individual is perfected by the state of the whole society, and the whole is perfected from the perfection of its individual members, and all are spiritually consociated with the Gorand Society of the Heavens, and thus finally with the LORD Himself.
     Thus it appears that the law of consociations is that they are determined by AFFECTION,-when genuine, either the affection of truth, or, of good-for truth leads to good. In heaven, they are conjoined as to the will, but on earth, where the will is in process of formation, conjunction in general is according to the understanding of truth. That such harmony and conjunction as have been described, cannot exist among those of divergent, still less of antagonistic, religions, would seem evident, not only from the definite teaching of the Writings on the subject but even from common sense itself.
     It is sometimes advanced as an argument in favor of at least admitting Oldchurchmen into the social life of the New Church, that thus valuable missionary work may be performed. But this contains a fallacy. It is not to be denied that in Providence sometimes casual impressions, made through social means, serve to introduce into the New Church; but on the other hand, in many such cases, the outsiders-the young especially-are drawn into a persuasive belief in the New Church ideas, which later evanesces,-a recession which though it may not be very grave can hardly be regarded as other than detrimental. But the great disorder lies in mixing and confusing states and uses widely different in nature. The use and effect of social life is especially to render active the affections, and this use is very distinct from aggressive evangelization and combating of hostile states, such as are always to be met with in this work. We have no right to subject our young people in their hour of unguarded relaxation, to the approach of possibly-nay, probably injurious influences,-injurious not perhaps, as the world generally views such things, but decidedly so from the New Church view-point.
     We ought ever to bear in mind the great fact of spiritual consociation, nor forget that societies in this world are connected with their like in the other world,-that every one going into another society carries with him something of the sphere of his own,-acts, indeed, more or less as an "emissary spirit;" and that consociations here involve consequences there, which react again upon us here. When we associate with any body of men we are associated as to our spirits with their spiritual associates, and derive thence more or less of a common inspiration; and as we know what, in general, are the spiritual associates of the Old Church, we may know that danger lies that way. Draconic and Babylonish spirits, steeped in infidelity and all corporeal loves, are always eager and cunning to insinuate fallacies and to excite cupidities; and as we none of us know all the weak places in our armor it is not the part of wisdom to expose ourselves needlessly.
     Indeed the choice of associates is no light matter, and should ever follow the indications of Divine Providence; which may be stated to be, in general, considerations of use. As to what is of use and of duty, of course every one must form for himself rational conclusions according to his light.
     Love is what determines conjunction; but since on earth, as intimated before, love of good is for the most part not yet formed, truth should be the medium of conjunction in all intimate consociations. It is wrong, therefore, to allow mere external affections to link our spirits to others, in the mere hope that a genuine consociation may arise later. Such artificial and unspiritual bonds are dangerous. Even within the New Church we should not follow caprice or allurement of mere natural inclination in choosing those whose spiritual connections must inevitably influence our own internal nourishment and growth; by ignoring this truth internal heterogeneities, if no worse, will arise, and our development will lack definiteness and determination to use.
     But if it is not legitimate to use social life as a missionary agency what are we to think of the idea of regarding the marriage relation in such a light? This, however, brings us to the consideration of a subject which calls for treatment by itself.
GIVING TO THE LORD 1899

GIVING TO THE LORD Rev. EDWARD C. BOSTOCK 1899

     Take ye from among you an offering to the LORD, whosoever is wilting in heart let him bring it, an offering to the LORD, gold and silver and brass.-Exodus xxxv, 5.

     WE are taught in the Doctrines of the Church, that man ought to be in external worship, as well as in internal. The reasons given are that, by means of externals, internals are excited and man is thus brought into holy states in which he is stimulated to internal worship. He is also at the same time instructed in the truths of the Word, and by them learns the quality of true internal worship. Further, while man is engaged in true external worship-i. e., worship which, though external, proceeds from a true internal-the LORD gives to him states of sanctity, unknown to him, but which are stored up for his use in eternal life.
     The most powerful instrument of external worship is the letter of the Divine Word. This has such power because inmostly it is the LORD Himself, and in its proceeding from Him it is accommodated to the angels of heaven and to the men of the Church, so that when it is read or sung, by men on earth, it brings the presence of the angels of heaven, and of the LORD Himself, so that the LORD, heaven, and the Church are together in the reading or singing of the Word. The LORD, heaven, and the Church are not only present, but they are conjoined so far as love to the LORD and love to the neighbor reign, for these loves conjoin.
     But the presence and conjunction of the LORD, heaven, and the Church vary, according to the degree of charity-and the understanding of the Word with the men of the Church.

100

The more interior the Charity, the more full the conjunction, and the quality of the Charity varies with the understanding of the WORD.
     When the WORD is used by those who are in the affection of Charity, delight and happiness inflow from the LORD; this is more full if the reader believes something holy to be contained in the Word; and still more full if he comprehends something of the internal sense contained in what he reads, sings or repeats.
     In the Arcana Coelestia, n. 4027, after the statement that they who are not regenerated have no delight in the things of the internal sense of the Word, and therefore comprehension of them, it is written:
     "It is otherwise with those who are in the affection of charity; they are delighted with such things, for the angels with them are in their felicity, when man is in such things, because then they are in those things which treat of the LORD, in which they themselves are, and in those things which treat concerning the neighbor and concerning his regeneration. From the angels-i. e., through the angels from the LORD-inflows delight and happiness with the man who is in the affection of charity, when he reads those things, and more when he believes, somewhat holy to be in them, and still more when he comprehends something which is contained in the internal sense" (n. 4027).
     In another passage, the angels, speaking of the internal sense of the Word-"said also that if man knew that there is such a sense, and would think from some knowledge of it when he reads the Word, he would come into interior wisdom, and would be still more conjoined with heaven, since by that he would enter into ideas similar to the angelic" (H. H. 310).
     From this teaching you will see why the summaries of the internal sense of the Word are printed with the psalms we sing in worship. It is for the same reason that I call your attention to the text which I have taken for to-day's instruction.
     When the offertory is brought forward, or is about to be brought forward, the priest says, "Take ye from among you an offering to the LORD, whosoever is willing in heart let him bring it, an offering to the LORD."
     It will be of great use to us all, if, when these words are, repeated, we know and think from the internal sense of them, as well as from their literal meaning.
     I desire, therefore, to call your attention to their internal sense.
     Hereafter I propose to receive the offertory just before the benediction, in order that the first act of worship may also be the last. Do not let us forget that the giving of the offertory upon entering the church is the first act of worship. Let it not be a mere action, with but little of soul in it, but by doing it thoughtfully, let us make it truly an act of worship. This we can do by thinking of its internal meaning and significance.
     What, then, are offerings to the LORD?
     In the very lowest or outmost sense, these words were addressed to the Israelites when they were asked to bring free-will offerings for the construction of the tabernacle. In the general, literal sense, they apply to all free-will offerings of money, services, or other natural things for the use of the LORD'S Church.
     But in the internal sense, they do not at all refer to natural things, but to the interior things of worship which are to be offered to the LORD.
     In general, offerings are all things that are offered to the LORD from the heart, and which are accepted by Him. The very first thing necessary to make an offering, whether it be natural or spiritual, acceptable to the I LORD, is, that it be made from a willing heart-i. e., from freedom. Such an offering must not be forced; so far as it is forced; so far will or affection does not enter into it, and so far it is not acceptable to the LORD.
     We must be very careful, therefore, not to do anything which will force our neighbor to worship the LORD, or to make offerings of Him, for such offerings are not acceptable to the LORD.
     We must also take heed that our own offerings are made from the heart, for then they will he acceptable to the LORD and not otherwise. But in thinking of freedom in this matter, as applied to ourselves, we must think of Spiritual freedom. We act from Spiritual freedom when, acting from our internal man, we force our external man to do what is right. So in this matter, it is right for man to force himself to worship the LORD and to make offerings to Him, when his conscience teaches him that it is right so to do. Thus it is right to compel ourselves to attend worship, to rend the Word and the doctrines of the Church, and to attribute all things to the LORD; but it is not right for us to bring external pressure to bear, to force others to do this. Leave them to do their own forcing, for no other force is acceptable to the LORD.
     "Because JEHOVAH hath heard thins affliction," that it signifies when he should submit himself; appears from those thing which are said above, n. 1937, that to humiliate and afflict himself is to submit himself to the power of the internal man, concerning which submission also it treats, and there it is shown that it is to force; then -that in forcing one's self there is freedom-i. e., what is spontaneous and voluntary, by which, forcing one's self is distinguished from being forced. It was shown also that without this freedom-i. e., what is spontaneous or voluntary-man can never be reformed and receive any heavenly proprium; then also that in temptations there is more of freedom-although the contrary appears-than out of temptations, for then the freedom becomes more strong, according to the attacks from evils and falses, and is strengthened by the LORD, so that there is given to him a heavenly proprium, wherefore also in temptations the LORD in more present: as also that the LORD never forces any one. He who is forced to thinking truth and doing good is not reformed, but then thinks the false and wills the evil still more. All force has this in itself, which also may appear from the acts and documents of life by which these two things are known, that conscience does not suffer itself to be forced, and that we strive for the forbidden; every one also from the "not free" desires to come into freedom, for this is of his life. Thence it is manifest that anything which is not from freedom-i. e., from what is spontaneous or voluntary-is not grateful to the LORD, for when any one worships the LORD from non freedom he worships him from nothing of his own. It is the external which moves itself-i. e., which is moved from force; the internal either not at all, or repugnant, yea contradicting. When man is regenerated, from this freedom which is given to him by the LORD, he forces himself, he humiliates, yea, he afflicts the rational that it may submit itself, and thence he receives a heavenly proprium, which proprium then is by degrees perfected by the LORD and becomes more and more free, so that it becomes the affection of good and thence of truth and with it delight, and in this, felicity such as the angels have. This is the freedom concerning which the LORD himself thus says in John-" The truth shall make you free; if the Son make you free, ye shall he truly free." -viii, 32, 36 (A. C. 1947).
     From this teaching it is evident what is meant by every one willing in heart viz., that every one is to worship the LORD from spiritual freedom, into which freedom he comes when he forces the external man to submit itself to the internal man.

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This freedom applies to all things of the worship of the LORD, so that we are to offer to Him-i. e., attribute to Him-all goods and truths,-celestial, spiritual, and natural. Let us remember this in establishing worship of the LORD, viz., to leave all in freedom to worship according to their own conscience. It is the duty of the Church to preach the doctrine of the Church concerning both Internal and External worship, and the necessity and use of each, and to make the truth as clear as possible; but it is not the use either of priest or people, collectively or individually, to bring pressure to bear to make People live according to the doctrine; this they must do for themselves.
     There is only one thing living in every act of worship, and that is the will or affection. It is not what we do, nor even how we do it, but what will and affection we put into it. How much love is there in our worship and our offerings? That is what the LORD regards; that is what every wise man regards. When we enter the house of the LORD all worldly distinctions are put aside; they make no difference in His eyes. The poorest man is not in any way restricted in his worship of the LORD, by his Poverty; he can offer as large an offering when he enters the room, and he can continue to offer as acceptable worship, as the wealthiest man. The LORD does not see how much is put into the basket; He sees only the affection which gives life to the act. The LORD does not regard the clothing, the language, the kneeling and rising; He sees and regards only the affection from which these acts are done. Let each one then look to it that he is animated by an affection that is acceptable to the LORD in all the acts of his worship.
     "Presents which are offered to Jehovah signify such things as are offered by man to the LORD, from the heart, and are accepted by the LORD. It is with presents as it is with all the deeds of man. The deeds of man are only gestures, and regarded abstractly from the will, are only motions variously formed and, as it were, articulated, not dissimilar to the motions of machines, thus inanimate. But deeds regarded together with the will, are not such motions, but 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 from the will they have their soul or life. For which reason concerning deeds, the like may be said as concerning motions, viz., that nothing lives in the deeds except the will, as nothing in motion except conatus; that it is so, man also knows; for he who is intelligent does not attend to the deeds of man, but only to the will from which, by which, and on account of which, deeds exist: yea, he who is wise scarcely sees the deeds, but in the deeds the quality and quantity of the will. It is similar with offerings, that in them the will is regarded by the LORD; thence it is that by presents offered to Jehovah,- i. e., to the LORD, such things are signified as are of the will, or of the heart" (A. C. 9293).
     Truly speaking, then, man does not offer natural things to the LORD, such as money, gestures and words, but he offers spiritual things, viz., the things of love and faith, which he offers to the LORD in genuine worship, and which are accepted by the LORD according to their quality. These are what are called offerings or gifts of man to the LORD, in the internal sense, when it is said, I "Take ye from among you an offering to the LORD; he that is willing in heart let him bring it an offering of the LORD, gold, silver, and brass." These we ought to think of when we make our offering upon entering the church, and again when the offertory is brought forward at the close of worship. By gold and silver are signified the things of internal worship-i. e., the affections and truths of the internal man-and by brass is signified the worship of the external or natural man.
     But it is only an appearance, that man gives gifts or presents to the LORD. The LORD receives nothing from man, but freely gives to all. Man therefore can- not give anything of love or affection, nor of wisdom or truth to the Lord, but continually receives these, from the LORD. Nevertheless the LORD wills that man should give these as of himself to the LORD, but that he should acknowledge that they are the LORD'S, given to him. Thus an offering given to the LORD, whether natural or spiritual, is in truth a present received from the LORD; 50 that we might say-"Receive ye an offering from the LORD, whosoever is of a willing heart let him receive it an offering of the LORD."
     Every wise man knows that he cannot give anything to the LORD, and that whenever he gives to the LORD, as of himself, he really receives from the LORD; he only appears to give to the LORD. This is brought out in the words which we sing, when the offertory is brought forward:
     "What shall I render to the LORD for all his benefits toward me. I will take the cup of salvation, and call upon the name of the LORD."
     The simple believe that they give gifts to the LORD, and so do children, and although this is only an appearance still such gifts are acceptable and grateful to the LORD if they are from ignorance, in which is innocence-i. e., trust in the LORD.
     The fundamental principle which runs through all worship, is this very truth contained in the offering, viz., that man has nothing of his own, and can give nothing of his own, to the LORD or to his neighbor. All that man has belongs to the LORD, whether it be celestial, spiritual or natural. In worship he acknowledges this with more or less of fullness and humility, and according to the degree of his humility he receives still greater gifts from the LORD. When man performs a use to his neighbor, does him any service or gives him any gift, he does not give of his own, for he has nothing of his own, he but gives him of the LORD'S, as the LORD commands,-"Freely ye have received, freely give." It is most important for wan to acknowledge this, and although this is contained in all true worship, yet it is especially present in the offertory. Therefore this is the first and the last of worship.
     This acknowledgment is contained not only in the words of our text, and in the words which we sing while the offertory is brought forward, but also in the words repeated by the priest upon taking the offertory: "The eyes of all look unto Thee, and thou givest them their food- in its time, opening Thy hand and satisfying all living with delight." By food in this passage is not meant food for the body alone, nor is this primarily meant; but food for the spirit.
     When these words are spoken, the angels think that the LORD provides good and troth in abundance for all who live spiritually; that. He gives to them the goods of worship and instruction according to their needs. And we, too, may elevate our thoughts and affections to this interior spiritual meaning of these words and so come into closer communion with our angel friends.
     What affections and thoughts, then, are appropriate for the offerings which we make to the LORD?
     The ultimate acknowledgment upon which all interiors rest, is that we receive all natural things from - the LORD, and that we are only stewards over the goods, of our LORD.

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Without this acknowledgment we cannot enter into the more interior understanding and life of our text.
     But as we come into the acknowledgment that all the goods and truths which we have are also the LORD'S, and that He graciously gives them to us every moment, -as we advance in spiritual life and intelligence-as we come more and more to love spiritual goods and truths above all things, we will come more and more to see that the offering which the LORD desires above all else, is the acknowledgment that all spiritual good and truth, all love and wisdom are the LORD'S alone.
     This is the spiritual meaning of the words:
     "Take ye from among you an offering to the LORD, every one willing in heart, let him bring it an offering of the LORD." Amen.
HOW THE LORD LOOKS 1899

HOW THE LORD LOOKS H.S 1899

IN thinking of the LORD, that He appears now in this way, now in another,-to some as an old man, with long white beard (A. D. 1124), to others otherwise, according to their preconceived idea (A. C. 6832), the mind of the natural man is likely to be disturbed, and to conclude that he is only an appearance of some abstract qualities,-that He is love and wisdom, but not a person in any definite substantial form. Reflection will show that this is only a difficulty to the natural man, who thinks, in regard to the real man, from person,-i. e., from the outward man; not rationally or spiritually-not from the essence-the quality of love and wisdom, which makes the real man-to the person. In this world, we think of a person materially-i. e., as a certain mass of clay, with certain fired lineaments and outward appendages, as hair, beard, etc. To describe a person here, we give usually a description of his body,-so high, heavy or slender, color of hair, complexion, eyes, together with any peculiarity or defect of conformation. Then, sometimes we add the physical temperament and natural disposition-all of which are of the world and the body,-as shown by the fact that they are all within the reach of medicinal action. This, then, is our natural idea of a person. It is such that it can be photographed-fixed in black and white. Now, when we hear that the LORD is a person, and that He is a Spirit, and yet more than a spirit,-that He has flesh and bones as no spirit has, we import our merely physical ideas of a person into this, and wish, perhaps, that we could have a painted or sculptured image of Him as He appears in heaven. But this is childish; for in the spiritual world things are different. There all externals! are purely and only the outward manifestations of inward states; for nothing there is fixed by being imprisoned in matter. Yet it has greater stability and permanence than things here; for a man's external being fixed does not prevent the greatest instability of character or even of the entire form of the essential person, which is his understanding and will. If these be constant, however, it gives the truest stability-namely, stability of quality and essence, through all modifications of outward manifestations whatsoever. The internal is the "constant"-in heavenly order,-the external being the variable factor; and this order gives the greatest elasticity, and the greatest adaptability to uses. In the case under discussion, it allows the widest accommodation as to the outward manifestation of the LORD'S Human, while the internal remains constant, the same to all men, of all times, all nations, and even of all the earth's in the universe (see E. U. 40). This will also make clear that it is He Himself who is present, when He appears by aspect, in filling some angel with His faces,- the latter's personality being for the time laid asleep. H.S.
JUNE NINETEENTH 1899

JUNE NINETEENTH 1899

A poet sang of a day in June,
     "Then, if ever come perfect days,
Then Heaven tries the earth if it be in tune,
     And over it softly, her warm ear lays."

Better his song than the poet dreamed;
     Giving with love his meed of praise
To sweet outbursting bloom that seemed
     To reach perfection in fair June days.

It speaks to us of a fairer morn,
     That dawned in June o'er deepest night;
From God in Heaven its rays, new-born
     Shone forth to fill the earth with light.

No greater day has e'er unfurled
     Triumphant banners across the sky;
A hope of life to a dying world,
     The coming down of the LORD Most High.

No cannon a roar, no trumpet's blare,
     Ushered it in with loud acclaim,
But softly, silently, unaware,
     The dawn of this heavenly morning came.

It feebly gleamed with wavering light,
     Full oft obscured by blinding storm,
But still, the tempest's rage, with night
     Departing, leaves its glow more warm.

What changes in life's inner sphere,
     Prepared the dawning of this day!
What myriads, wild with hate and fear,
     Were swept by Power Divine away!

That Presence stirred the unseen world,
     With earthquake shock and whirlwind's blast;
And proud usurpers, swiftly hurled
     From lofty seats, to hell were cast.

To ransomed souls, imprisoned long,
     The joyful hour of freedom came;
They entered Heaven with shout and song,
     To praise the LORD'S most Holy Name.

Then through that world with tireless feet,
     The humble fishermen of yore,
Sent by the Master, still repeat
     His message-that He comes once more.

And all the flaming heavens flash forth
     With glory from the Living Word;
Then east to west, and south to north,
     Proclaimed the coming of the LORD!

Earth has not sown, but still shall reap
     The fruit that sets its life in tune;
And nations yet unborn shall keep
     With grateful hearts this day in June.
DIVINE MISSIONARY WORK 1899

DIVINE MISSIONARY WORK J.P 1899

     Communicated.
     A RECENT EXPERIENCE IN COLCHESTER, ENGLAND.

     Just before service commenced on Sunday, April 30th, an old lady of pleasant aspect and manners walked into the Colchester church, and asked to be accommodated with a seat somewhere near the minister, as she was anxious to hear all that was said. The request was granted, and the visitor followed the service throughout in a very attentive manner. When it was concluded she informed her nearest neighbor that she had read some of Swedenborg's works and had come to Colchester expressly for the purpose of spending a day with the New Church people, and desired to be introduced to some.

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This was immediately done, and a most delightful surprise followed. "The dear old lady," as she is now affectionately called, was soon in the midst of an intensely interesting conversation on the subject of the doctrines of the Church, and in due time told her listeners how she first became acquainted with them, and gave some particulars of her life. She was seventy-seven years old, she said, and had always been a seeker after truth. At the early age of seventeen she had been called by the LORD and became connected with the Wesleyan body, with whom she remained for some years; but finding among them very little of the spiritual food for which her soul craved, she left them and joined the Baptist body, only to meet with the same disappointment. Afterwards she came into contact with a few poor, illiterate folk, who seemed to have the spirit of truth in their midst, and her fellowship with them lasted more than thirty years. Poor, despised people, she said they were, people who preferred to be known by no distinctive name,-people who could neither read nor speak correctly; and yet who seemed to follow the LORD and possessing a wonderful power of "breaking up the Scriptures!" Here for a time her soul was filled with good things, and she and her husband exulted in the blessings which the LORD in His bounty had provided for them. But, alas, the old tale has to be re-told. The leading brother died, his successor in the office was a man who preached more from himself than from the Word, and once more the worthy couple had to rely solely upon that most precious Book which for so many years had been their companion in all their joys and sorrows. After a time the husband fell sick and was taken into the other world, and here occurs one of the most beautiful and touching episodes to be found in the whole story. Evidently they had a firm conviction of the reality of Conjugial Love: for fifty-two years it was their delight to dwell in its blessed states; seeing eye to eye in all matters pertaining to their belief, and walking the path of life hand in hand. But the wife, though left alone on this earth, realized that she was not separated from the spirit of her partner. "I was able to go a long way with him," she said, "and I knew it was all right. Not a tear did I shed; and if the raising of my finger could have held him back, I would not have lifted it. How could I, when I felt that the LORD was so good? During the whole of the time occupied with the funeral arrangements I was not unhappy once, and the whole burden of my life was, Bless the LORD, o my soul, and forget not all his benefits. In fact, I was so happy and confident that some of the neighbors said I was not a woman, but an angel"-this with an utter absence of conceit and in genuine simplicity. "For a few brief hours only did a feeling of loneliness take possession of me, but the temptation to repine was thrust on one side, and it became again clear that I was in the company of angels, and that God would take care of me. So I lived for three years,-alone as far as the world knew, but really dwelling in the secret place of the Most High, and so happy. But a new and more blessed experience was in store for me. One day a friend invited me to take tea with her, and when I reached the house she had just received a parcel of old books from a relative, among which was one written by a man named Swedenborg, and entitled The Future Life.* My friend handed it to me, saying she had read it herself, but without understanding it. I took the book home and commenced reading it, and who can describe the unspeakable joy which entered my soul when I first perceived its true character. Here was the very thing I had been searching for, here in my possession, my very own. 'O Heavenly Father,' I prayed, 'I do thank You for this great gift.' I continued to devour its contents very rapidly, getting up early and talking a little peep into them before kindling my morning fire. It all appeared so wonderful and yet so clear and true. I at once began to make enquiries and commenced to purchase all the books I could find bearing Swedenborg's name,-The Earths in the Universe and A Compendium of the Writings coming first into my hands. Above all, I wanted to know if there were any people who believed and taught these precious Doctrines, with whom I could worship occasionally. I was directed to you and resolved to come over the first-opportunity I had; but this was delayed in consequence of my age and the wintry weather."
     * [The title given to an old edition of Heaven and Hell, by the
Swedenborg Society-ED.]
     It need hardly be said that in so delightful a sphere time and space were soon forgotten, and the conversation lasted till long past the usual dinner-hour. Happy congratulations were exchanged, and many were the expressions of astonishment which flowed forth at the wonderful way in which the LORD had been leading his servant. In fact, the manner in which she had come to a knowledge of the Doctrines, seemed in itself a rebuke to the noisy, so-called missionary efforts which some would prefer to see put forth; and it plainly showed that the Divine Providence is continually watching over and leading all who earnestly seek for truth.
     On the following Wednesday afternoon, Pastor Acton, accompanied by a friend, visited the old lady in her own home, situated about three miles distant from Colchester. Everything around the dwelling spoke of the angel within; a cottage full of sweetness and light, standing quite by itself and surrounded by a well-kept garden, bright with flowers. Its inmate was on the threshold to welcome her visitors, and the two hours spent there linger sweet in the memory of the writer. More, incidents in the remarkable life and faith of this good old soul were told, and many lessons did she unconsciously convey to the hearts of her listeners. She had always maintained a strong conviction in the LORD'S goodness and guidance; where she conceived He had placed her, there she remained. One by one her friends fell away, but turn from the LORD'S leading she dared not. She described how she had always kept steadfast in the faith and followed it. When Wesleyanism appeared right, she was christened by them; when the Persuasion (Baptist) seemed to point the path to heaven, she was immersed, later on, she had clung with all the strength of her strong nature to the little nameless band, often walking miles to meet with them, and sometimes attending as many as six services in one day. She had eagerly desired the truth, and now to think the LORD had given her a knowledge of Himself that she was able to take into the other world and hold to eternity, seemed too good to be true. She finds a difficulty in putting her feelings into words. Asked whether she had any doubt regarding the Divine Authority of the Revelation, she replied, "None whatever," and smiled at the idea of a man being able to write such things from himself, being particularly impressed with the passage which bids doubters store up a knowledge of the things revealed, and prove their truth when they enter the other life. "No, no," she went on, "I am certain they are true; and all the devils in hell cannot make me believe otherwise.

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Looking back over my past, I can see how the LORD has continually led me all the way; and `each step has been but a further preparation for the reception for these glorious truths, which- are the crown of all. I know they are God's truths because they are perfect, and God's work is always perfect, wherever found." A copy of the True Christian Religion has been presented to her, and at a subsequent interview, she began talking of the doctrine of Predestination, commenting upon the manner in which the book broke it up and explained it. Years ago she had believed it because the preachers taught it as true, but its mysteries had never penetrated her understanding; and she had always dwelt on it more as an evidence of God's mercy in saving her, than from the point of view of "just punishment," which is generally presented. Now it is clear to her:-all are predestined to heaven if they will co-operate with the LORD.
Several similar experiences have we had, and an entirely new growth is springing up in the Church. For it does not end here. The old lady, after reading through Heaven and Hell five times, has lent it to a young friend who is now going through it for the second time, and who has expressed a desire for conversation and further teaching. In addition to this, the lovable and enthusiastic old soul,-who is not old, at all, but grows younger as she daily approaches the other world,-is now starting on a visit to some former fellow-worshipers, who live at a distance; and almost the last words she uttered to Father Acton before leaving were, "I feel anxious to know how they will look at these new things; but if they send me home with an invitation for you to teach them, how happy I shall be."
On Sunday, May 14th, the Sacrament of Baptism was administered to seven persons,-four adults and three children; and on Thursday, May the 18th, the last social of the session was held, at which the "dear old lady" was the principal guest and the centre of attraction. J.P.
SPONTANEOUS GENERATION 1899

SPONTANEOUS GENERATION 1899

     Or the scientific statements contained in the Writings, few are more strikingly at variance with the hypotheses of modern science than those relating to the phenomena usually indicated by the terms "Spontaneous Generation" or "Heterogeny"-the coming into existence of living beings otherwise than by the ordinary means of generation.
     In No. 342 of Divine Love and Wisdom, treating of noxious insects and animalcules, it is written:

     The question now is whether such things arise out of eggs conveyed to the spot, either through the air or by rain or by percolations of water in the soil; or whether they originate out of the damps and stenches themselves. The whole experience about the case does not lend itself to the opinion that these noxious animalcules and insects are hatched from eggs carried to the place or lying in the ground since the creation. For worms, exist in minute seeds, inside nut-shells, in wood, in stones, and crop out of leaves; and upon plants and in plants there are lice and grubs which correspond with them. Flies, too, appear in houses, fields, and woods in great swarms in summer with no oviform matter to account for them. Then there are the vermin that devour meadows and lawns and in some lint localities fill and infest the air, and those that swarm and fly invisible in fetid waters and fermenting wines and in pestilential air. These
experimental facts support those who say that smells, foul effluvia, and exhalations themselves breathed out of plants, earths, and ponds furnish initiaments to such animalcules. The fact that afterwards, when they have been produced, they are propagated, ether by eggs or offshoots, does not disprove their immediate generation. Every living creature of the kind, along with its little viscera receives also organs of generation and means of propagation. These positions are now attested by the experience, hitherto unknown, that there are also similar things in the hells.

     In ancient times it was believed that comparatively highly organized creatures frequently sprang into existence from dead matter. Aristotle thought that eels were produced spontaneously out of mud; Virgil speaks of the generation of bees from the blood of bulls. More recently, the possibility of such new creations has only been admitted amongst the very lowest organisms, and for the last thirty years science has been definitely of an opinion totally adverse to any such beliefs. In the words of Professor Drummond-"A decided and authoritative conclusion has now taken its place in Science. So far as Science can settle anything this question is settled."
     In view of the unanimous verdict on this subject-a verdict arrived at after nearly two hundred years of controversy-any one expressing belief in the spontaneous generation of "flies," "lice," or "grubs" will be looked upon as exhibiting colossal ignorance, and the believer in the teaching laid down in D. L. W. 342 has the onus laid upon him, if not of experimentally demonstrating the truth of his own position, at any rate of pointing out the flaw in the evidence upon which his opponents rely. It is possible that among the ancients there was some notion of spiritual influx, but such ideas meet with little credence now, and it is no doubt largely owing to this fact that spontaneous generation has so few supporters.
     The following remark by the late Dr. Alleyne Nicholson unconsciously reveals how drenched in materialism is the scientific thought of the present day. Speaking of the alleged spontaneous production of bacteria from infusions, he says:

     It appears, however, to be hardly philosophical to assume that they form themselves out of the inorganic materials of the infusion; since this implies the sudden appearance or creation of new force, for which there seems to be no means of accounting.

     This new force inflows from the spiritual world, for-

     It is the spiritual which derives its origin from the sun where the LORD is and which proceeds to the ultimates of nature, that produces the forms of vegetables and animals and exhibits the marvels that exist in both, and packs them with matters out of the ground to give them fixation and constancy . . . Thus there is continual influx from the spiritual world into the natural (D. L. W. 340).

     Again,-

     When affections and cupidities, which in themselves are spiritual, meet with homogeneous or corresponding things on earth, a spiritual is present, which gives a soul, and a material which gives a body. Moreover, in every spiritual thing there lies an effort to clothe itself with a body. The hells are around man and therefore contiguous to the earth, because the spiritual world is not in space, but it is where there is a corresponding affection
(D. L. W. 343).

     We have no difficulty in accounting for the new force, the postulating of which appeared to Dr. Alleyne Nicholson so unphilosophical. But whatever interpretation we place upon the phenomena the question of their existence or not remains unchanged. It is well to note at the outset, it is clear that spontaneous generation, or whatever the process may be termed, occurred once, when the first living thing appeared upon the earth. The question is, Is the same process in operation now, and if so, to what extent. Modern inquirers have restricted their researches to the very lowest forms of life, considering that there, if anywhere, indubitable evidence would be found; and we can have no quarrel with this choice of ground, for it seems reasonable to suppose that if experimental evidence on the subject is obtainable at all, it will be easiest found among the simplest forms, as the conditions necessary for their existence should be most readily reproduced.

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     The latest writer to seriously champion the cause of heterogeny was Dr. H. Charlton Bastian, and his book on The Beginnings of Life, published in 1872, contains a full account of his numerous experiments, many of which can he easily repeated.
     If an infusion of vegetable or animal matter be made with distilled water and exposed to the air for two or three days, myriad microscopic organisms will make their appearance therein, commencing with bacteria and followed in a little while by higher forms. Are these bacteria newly created, or are they introduced with the organic matter placed in the water? If the infusion be repeatedly boiled at a high temperature (thus doing away with its inherent life) bacteria will still appear. Are these introduced from the atmosphere? Many minute creatures living in water may he dried and kept for years in a dormant condition, always reviving on the application of water. It is therefore very feasible that infusoria might exist in large quantities in the air as dust, but as the experimenter can always rely upon is infusion becoming thickly tenanted after a short exposure to the atmosphere it is necessary to assume that they exist in very large quantities indeed. Dr. Bastian thought that they were not introduced from the atmosphere, and gives the following experiment in support of his opinion:

     I have always found that a simple solution of ammonic tartrate which has been placed-without previous boiling-in a corked bottle of greater capacity, will become turbid in two or three days, owing to the presence of myriads of bacteria; whilst a similar solution, previously boiled, may remain for ten days, three weeks or more, without showing the least trace of turbidity, although the open-necked bottle or flask in which it is contained may be covered only by a loose cap of paper. And yet at any time in order to make this fluid become turbid in 24 to 48 hours, all that one has to do is to bring it into contact with a small glass rod which has just been dipped into a solution containing living bacteria.

     (Thus showing that the mineral solution can support bacterial life when imported.)

     Dr. Bastian remarks on this experiment:-"What can we conclude but that living bacteria are not very common in the atmosphere?" and he thinks therefore that the bacteria appearing in infusions of vegetable or animal matter must be spontaneously generated.
     Professor Tyndall, however, arrived at an exactly opposite conclusion. He filled a number of flasks with an infusion of turnip, hermetically sealed them and thoroughly sterilized the infusion by repeated boilings. Some of these flasks were opened for a few minutes to the atmosphere of London, and very soon showed the presence of bacteria. The turnip infusion was therefore clearly capable of supporting life, and, according to the heterogenists, the sealed flasks should spontaneously produce bacteria. As, however, it might have been contended that air was a necessary condition for their production, Tyndall took a number of the same flasks to the snow-clad heights of the Alps, where he expected the desideratum of pure atmosphere, absolutely free from all floating organisms, might be obtained. Here, carefully keeping the flasks to windward of his own body, and observing in every respect the greatest precaution, he opened some of the flasks, admitting the pure air, and carefully resealed them. In accordance with his expectations, no change took place in the contents of the flasks, which were brought back to London as free from bacteria as they left.
     These experiments of Tyndall seem to contradict that of Dr. Bastian with the solution of ammonic tartrate. Both the mineral solution and the vegetable infusion are capable of supporting life, but while the solution, on exposure to ordinary atmosphere, does not become turbid with bacteria the vegetable infusion does, Tyndall urged that to assume that because the air does not convey life to the mineral solution therefore the bacteria in the infusion are spontaneously produced, is illogical; and he reconciled the results of the two experiments by supposing that floating in the air are bacteria germs, and that while both solution and infusion are capable of supporting fully developed bacteria, the infusion alone is capable of nourishing these germs and allowing them to develop.
      Messrs. Dallinger and Drysdale, following out the life histories of some of the smallest infusoria, discovered that they possessed two modes of generation. The one process is by fissure, each animal at a certain age splitting into two or more. The other (and till then unknown) method is by producing germs or spores, so infinitesimal in size that the most powerful instruments employed could not detect them separately until after a certain period of growth; Thus Tyndall's inference was to a great extent confirmed.
     By some beautiful experiments Tyndall demonstrated that ordinary atmospheric air is invariably charged with innumerable particles of solid matter, many of which are so inconceivably minute as to be beyond the ken of the highest powers of the microscope. He found that when organic infusions, which by repeated boilings had been completely sterilized, were brought into contact with air which on examination by a condensed beam of light was found to be quite free from all floating particles, then no bacteria appeared, the infusion remaining perfectly sweet after the lapse of even a year. "In no instance was the least countenance lent to the notion that an infusion, deprived by heat of its inherent life and placed in contact with air cleansed of its visibly suspended matter, has any power to generate life anew," although two or three days' exposure to the dust-laden air invariably rendered the infusion putrid and swarming with infusoria. From which, Tyndall says, the inquirer "must bow to the conclusion that the dust particles are the cause of putrefactive life And unless he accepts the hypothesis that these particles, being dead in the air, are in the liquid miraculously kindled into living things, he must conclude that the life we have observed springs from germs or organisms diffused through the atmosphere." From other experiments he conclusively shows "that not in the air nor in the infusions nor in anything continuous diffused through the air, but in discrete particles suspended in the air and nourished by the infusions we are to seek the cause of life."
     I have alluded somewhat fully to these experiments, for, apart from the fact that it is on their evidence that the verdict of the scientific world is mainly based, they are extremely-interesting as affording confirmation of the statement in D. L. W. 342 concerning the creatures "that swim and fly invisible in fetid waters and fermenting wines and pestilential air," viz., that "smells, foul effluvia, and exhalations" "furnish initiaments to such animalcules." The result of Tyndall's experiments is to show that the only hypothesis open to the heterogenist is that from something "dead in the air" (effluvia), "germs" (initiaments), are generated, which develop on immersion in organic infusions. Precisely what are the conditions for the generation of bacteria we do not know.

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From a given quantity of effluvia only a certain number of germs can be created, and they will, of course, appear as "discrete particles."
     Another piece of evidence against the heterogenist is supposed to be furnished in the surgical treatment of wounds, putrefaction (the work of bacteria) being prevented by the protective application of cotton wool, which strains out all floating matters while admitting pure air. But in this protective method applied to a living body it must not be forgotten that there is a strong influx through the body striving to repair the mutilated tissues, and this is more than sufficient to counteract any influence which might otherwise result in the formation of bacteria. If the same protection be applied to a dead organic substance putrefaction will take place, provided of course, the necessary conditions are still present, and these conditions seem to be destroyed by boiling or by the absence of moisture. On the other hand, if boiling does not take place, there is always the suspicion that pre-existing germs have been introduced.
     It would seem impossible to devise any experiment which should, while providing the necessary conditions of a dead fluid together with air charged with effluvia, I at the same time exclude all possibility of the importation of pre-existing germs; so that while denying the claims of science to have settled this question, we have to admit our inability to advance any evidence appealing to the senses in support of our position. It is a question which must be looked at not with the material but with the philosophic eye.
     It is undoubtedly a fact that germs, not only of bacteria but of more highly organized infusoria, are floating in the atmosphere in considerable profusion. But to admit this and to admit also our inability to say in our experiments whether the particular creatures under view are new creations or are produced in the usual way, does not affect one whit the validity of the theory of spontaneous generation as it is founded upon-revealed truth. The evidence on which those heterogenists rely who have based the theory simply on an appeal to the senses, may be, as Tyndall says, written on waste paper; but the philosopher bases his judgment on sounder evidence and recognizes that theories based solely on sensual experiment are never trustworthy and must almost necessarily be erroneous,
     If experimental demonstration fails with creatures of the very simplest structure, much more does it fail with more complex organisms. Plants are from seeds originally created out of the ground, and a long list could easily be compiled of facts which go to prove the spontaneous generation of plants. We may show that such phenomena are possible; that the spiritual world is ever pressing into the natural world, as the soul into the body, and that-given the requisite conditions-spiritual activities (affections and thoughts, good or evil) mold dead matter into images of themselves, and, by clothing themselves therewith, produce a living form.; but to adduce any positive proof is, from the nature of the case, impossible. The sceptic is always free to disbelieve. The conditions necessary for the creation of new seeds cannot be reproduced artificially. We may lay down lime in the hope that it may meet with the other mineral ingredients necessary for the formation of clover seed; but temperature and other conditions of atmosphere and ether are essential, and, even if these conditions be obtained and a crop of clover result, it cannot be proved (however unlikely it may seem) that the seeds were not pre-existing in the soil, being quickened into life by the stimulating influence of the lime. This difficulty in the way of furnishing proof is enhanced, moreover, by the obvious fact that the plant which is most easily generated spontaneously will necessarily be one of the most common species.
     With animal life the essential conditions are still more difficult of imitation, and although we may point to sudden "plagues" of aphides, flies and other insects "with no oviform matter to account for them," as probable instances of spontaneous generation, we can never advance a step beyond the mere probability.
     It is to be borne in mind also that the more complex an organism the more sensitive it is to outside impressions; and one of the essential conditions in the spontaneous generation of an animal form is the absence of anything inimical to its own nature and to the wellbeing of the embryo, this notwithstanding that the development of the embryo takes place with extreme rapidity. Indeed, it is very easy to see that the mere presence of the experimenter would have an absolutely deterrent effect on the spontaneous appearance of anything more than the very lowest manifestations of life.
     On this point it is perhaps permissible to take in illustration the well-known fact that in the "materializations" at a spiritist seance the presence of a strong-willed person to whom the phenomena are distasteful will effectually prevent such materializations, Although there is only a slight analogy between the disorderly productions of these filmy and evanescent forms and the infilling with matter the minimal parts of a newly creating animal throughout its embryonic stages, the illustration shows forcibly the necessity for an environment in harmony with the nascent being; and we must assume that the spontaneous appearance or creation of highly organized animals must necessarily take place in secret recesses of nature where the whole of the surroundings are in accord with and help the birth of Nature's new offspring.
     This is only in accord with the law which shuts up the beginnings of all things in wombs or eggs. For there is a close resemblance between the ordinary processes of generation and the aboriginal births from mother nature. Material nature, although in itself dead, is always being urged by the spiritual which lies within and behind it, into the performance of use. This applies to even the most inert of substances; "Even out of sand a nature breathes which contributes aid to producing something and therefore to effecting something" (D. L. W. 172). Spiritual substances "are collated into our earth and therein lie concealed; unless these were present within, together with material forms, it would be impossible for any seed to be impregnated from its inmost parts and in consequence to vegetate neither could any insects be procreated out of the effluvia arising from the earth or out of the perspirable matter exhaling from vegetables, with which the atmospheres are impregnated" (T. C. R. 470).
     Nature is continually streaming forth exhalations and effluvia from which are formed most commonly those minute organisms called bacteria, classed by most as plants, by some as creatures midway between animals and plants, and spoken of in D. L. W. 342 as "animalcules." Under propitious circumstances, and when the emanations accumulate in sufficient density, higher organisms are produced. That emanations are the matrix from which animals are crested, see D. L. W. 342, 172, 62; Ath. Cr. 90, 100, as well as T. C. R. 470, quoted above.
     But emanations are not homogeneous aggregations of matter. They are in forms. The emanation proceeding from anything carries with it the whole character of that from which it proceeds.

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"It is a universal, both in living and dead things, that each particular thing is environed by the like of that which it has inside it, and that this is continually breathed out by it" (D. L. W. 293). "Sensitives" contract neuralgia and other complaints from simply coming within the sphere of a person suffering therefrom. From the spiritual sphere the whole mental character is known, and we may assume therefore that the physical sphere carries the whole of the physical character. Hence dogs trace their masters and animals and insects find their mates, by physical scent.
     The recognition of the fact that everything, dead or living, continually (though under certain conditions more copiously than under others) breathes out the whole of its character or form in emanations, furnishes an explanation of many curious and interesting facts in entomology about which much has been written. The offspring of any animal embodies the character of its father and mother. Its internal character or soul is from the father; its external character and body from the mother. If the internal influence predominates, the offspring resembles the father, even externally, and the weaker, comparatively, that internal influence the more does the young resemble the mother. The internals of animals are of different degrees, and in the aboriginal conception of insects by the mating of a very ultimate spiritual with vigorous natural emanations, the offspring in many species bear most strikingly the lineaments of their nature-mother. Hence we see orthopterous and other insects which look exactly like leaves-green, decayed or damaged leaves-like fresh green twigs or like dried or moss grown sticks; some lepidopterous larva born from thorn trees bear thorns on their bodies.
     In addition to these cases of resemblance to inanimate things, there are also cases where one animal mimics another of a totally different kind. Butterflies, for instance, of quite different genera are similarly splashed and patterned with color; flies mimic wasps; annelids resemble polypes, etc, etc. This results from different spiritual causes acting upon the same or similar natural conditions.
     Nature, however, not only bears children but acts towards them also as a foster-mother or nurse, and her influence in that capacity must not be overlooked.
     Naturalists have taken into account this latter capacity only, but "mimicry" and "protective resemblance" can only be satisfactorily explained by assuming the original heterogeny of the species. It is no doubt advantageous to an insect to resemble a leaf, as it thereby the better escapes detection by its enemies; but if we admit Darwinism and assume that from a first spontaneous variation, giving a comparatively faint resemblance, there might in the course of a million or so generations (by the elimination, by enemies, of all least-resembling individuals) ultimately be evolved a perfect copy of a leaf; that first variation is still not accounted for, and, moreover, it must have been a fairly strong resemblance in the first instance in order to have been of any use as a protection. But the imitation goes farther than the necessity for protection requires, for there are insects which not only resemble leaves but resemble damaged leaves and leaves eaten by caterpillars. Again, that an insect should look like a dried stick is a protection no doubt; but that it should resemble a mossy grown stick seems unnecessary.
     It is imperative, in order to explain such facts, that we assume nature to fulfill the function, not only of nurse, but of mother.
     But nature nourishes her children, and this fact (in addition to the reasons already mentioned) leads to the conclusion that spontaneous generation only occurs exceptionally and where there is a vacancy needing to be filled up. Wherever an already formed plant or seed is present to assimilate the material which would otherwise go towards the formation of new seeds, no new seeds will be produced. Wherever insects or older animals are present to absorb the emanations (see D. L. W. 420) which might otherwise furnish material for new creations, no new creations will take place. This, however, does not conflict with the fact that the most simple organisms are almost continually being produced anew,
     GEORGE E. HOLMAN.
Notes and Reviews 1899

Notes and Reviews 1899

     By a transposition of notes in the "make-up" of the June number, the Rev. T. F. Wright's article, "Did Philo Judaeus or Origen Know the Word in its Spiritual Sense?" was made to appear as attributed to the Messenger instead of to the New Church Review.

     THE Messenger copies from the Boston Herald an article on the "New-Church Doctrine of Hell," by "A New-Church Minister." This was perhaps intended as a corrective to the impression, likely to be made by the Herald's report of the "Heresy" case, that the New Church is falling into line with the growing "liberal" idea that "it will come out all right in the end," no matter how one has lived in this world.

     THE Annual Report of the American Swedenborg Printing and Publishing Society contains the information that the forthcoming edition of Divine Providence and the Summary Exposition, are to be elaborately indexed, which has delayed the publication. The Latin of the former is to be printed together with the Divine Love and Wisdom; also a Latin-English edition. More than half of the new translation of Heaven and Hell has been already electrotyped. A Latin-English edition of this work, also, is to appear.

     IN the Messenger appears also an article by Julian Hawthorne commenting on Bishop Potter's prayer for the success of the Peace Congress, recently sent to all the rectors in his diocese. Mr. Hawthorne deals especially with these words of the prayer: "Constrain their wills . . . and by Thy mighty power make them to think and to do the thing which, pleaseth Thee," Mr. Hawthorne's point of criticism, as well as his-own view, in a measure, as to the objects of the Congress, may be deduced from his concluding sentences:
     "God is neither more nor less almighty now than He was when Cain slew Abel; and possibly instead of peace, He will permit such an Armageddon as shall make all previous wars seem child's play. Would it not have been as well for the Church to have abstained from giving to Him to whom all hearts are open, this hint as to what the Church would prefer? At all events it was not well to supplicate man's Redeemer to destroy that in man which alone can render his redemption possible or warrant his creation,"-namely, free-will.

     SAYS the Rev. R. R. Rodgers, in the address of the English Conference to the General Convention-"The purity, vitality and character of a nation are only the aggregate of single homes. Here should be the first temple and school, here the mind should receive its first great lessons on duty, love, and life, and here above all places we must maintain the family relationships as ordained of God. If we lose the sanctity of marriage, as taught by Swedenborg, we must say 'farewell' to the purity and sanctity of home; and our prayer is that such an influence from all religious and collective bodies of America will be exerted as will prevent your National Congress from admitting representatives known to be living in the open profanation of the marriage tie."
     On another political issue the address speaks thus:

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"We rejoice with you in the signal success of your arms, and we hope with you that the temporary loss to the oppressed will be succeeded by the permanent benefits of an exalted civilization, by a new sense of moral responsibility, by a genuine freedom, a true faith, and a new spiritual and religious life."

     CURRENT Literature culls from the Spectator a homily on the "Duty of Obedience," in which occurs the following:
     "No doubt the whole question of obedience with all its nice casuistry, would cease to trouble us if life could become completely reasonable, and the law we recognize in society identical with the law of the universe. Some day, perhaps, war will cease because men will not, as Hamlet has it, be pipes for passion to play upon."
     Yes, but the "reasonableness" which is to solve the problems of life is not a thing of intellect, primarily, but of will. The celestial man-he whose whole being is tuned to the heart-beat of the universe simply because he absolutely submits his will to the LORD-is the only truly rational man. The motive indicated in the last quoted sentence is worthless unless it means also that man wills himself to become wholly an instrument upon which the LORD may play Divine harmonies. True, the pipe's reaction to the breath of the performer is merely passive, and man's reaction is active. Yet all of man's will and co-operative- effort is to be classed with the inanimate response of the flute's walls, so far as inherent power is concerned, apart from God.

     "The Australian Heresy Case," by the Rev. J. J. Thornton, in Morning Light, April 29th, presents an interesting account of the Melbourne Presbytery's bringing to book of the Rev. Hector Ferguson, of the Northcote Church (on March 7th), for his work, Spiritual Law Through the Natural World, which is of "Swedenborgian" inspiration. Mr. Ferguson, who before the Presbytery very frankly avowed his disagreement with the Confession of Faith, and defended his remaining in the Presbyterian fold on the ground of his society's needs and desires, was very fearless in his replies to the accusers, who made a pitifully weak case so far as argument goes. Mr. Thornton says that "white no better arguments than these were brought against the author of the book, the accusation of Swedenborgianism, which he did not deny, was enough to leave him without a single friend in the Presbytery. The resolution against him was carried unanimously." The resolution was-"to institute inquiry, and appoint the following committee to examine the book, confer with Mr. Ferguson, and report to the Presbytery at its meeting in April." Mr. Thornton adds that this prosecution will necessarily bring the doctrines of the New Church into greater prominence in Victoria, Australia, and aid the effort being made by the Melbourne Society to circulate the Writings, and he offers to receive contributions to further this effort.
WHO ORIGINATED THE WORD "SWEDENBORGIANISM?" 1899

WHO ORIGINATED THE WORD "SWEDENBORGIANISM?" C. Th. ODHNER 1899

Editor of the New-Church Messenger:
     In response to the query of your correspondent in to-day's Messenger (Dec. 7th) I am able to state that the very first person known to have used this term of opprobrium was the Rev. Olof Ekebom, dean of Gottenhurg, the first pronounced enemy of the Heavenly Doctrines and the first persecutor of the new-born man-child. He first used this term, coined for the occasion, in his well-known address to the Gottenburg Consistory, on the subject of Swedenborg and his Writings. Introducing his unexpected attack by the frank confession that " I am not acquainted with the religious system of Assessor Swedenborg, nor shall I take any trouble to become acquainted with it," he nevertheless sums up his sweeping charges of heresy as follows:
     "In consideration of what I have quoted to you in haste, I submit to your judgment whether Swedenborgianism is not in all its parts diametrically opposed to God's revealed Word and the dogmatic writings of the Lutheran Church; whether it is not full of the most intolerable fundamental errors which over- turn the very foundation of faith and of the whole Christian religion; and, consequently, whether it is, not merely schismatic, but in the highest degree heretical, and in most of its parts Socinian, and thus in every sense objectionable?"
     With such a blast of the orthodox trumpet was the term Swedenborgianism" introduced to the world on March 22d, 1769. It no doubt filled a "long-felt want" for it quickly became popular, even during the few remaining years of Swedenborg's life on earth. The revelator himself became well acquainted with it, and says in a letter to his friend, Dr. Beyer, dated April 12th, 1770: "This doctrine they call Swedenborgianism, but for my part I call it genuine Christianity."- (See Tafel's Documents, vol ii, pp. 289, 354.)
     Born of such a parentage, and distinctly protested against by our inspired author, it certainly seems strange that "Swedenborgianism "should ever be used by members of the New Church as a voluntary designation of their glorious Church.
     C. Th. ODHNER.

-From the New-Church Messenger.
LORD'S LIKENESS 1899

LORD'S LIKENESS 1899

     A LIKENESS of the LORD as He appeared when on earth is supposed by most people to be unattainable. Sir Wyke Bayliss, however,-a review of whose book on the subject is copied by the Pathfinder of March 25th,-takes the position that the frescoes of the Roman catacombs having been made when pictorial representation was the chief method of recording, among the early Christians, and when the memory of those who had known the LORD would naturally seek to express and perpetuate itself by delineation-do really give us at least the type of the LORD'S features, a type which is said to appear with remarkable universality in all of the many representations which are extant. "Full faces, full length figures, or heads alone, all have that same type, it was then, and is now, the only likeness which we recognise at once, which is common to every form of art, to the mosaic, to the glass, to the enamel, and to the fresco. It is a fixed type, which no clumsy hand has been able to alter beyond recognition. This shows conclusively that the likeness of Christ which we find in the paintings of the Renaissance was not invented at the period of the Renaissance was not invented at the period of the Renaissance, but that it already existed."
     Sir Bayliss's arguments, which we cannot give in extenso, seem to give ground for a hope that when the New Church shall be able to deal with the subject of pictorial representations of the LORD in a spirit inspired by full recognition of His Sole Divinity, the artist of that happy time may have scientific basis upon which to form a conception of the Humanity which shall not be solely the product of imagination.
     Of one thing we are well assured; that the New Church portrayer of the historical Christ will not offend our sense of reverence and of inherent fitness by such un-Christ-like personages as do service in M. Tissot's pictures, whose remarkable collection has been making a tour of this country. Due credit must be given to M. Tissot's great industry and zeal, and for the service he has done by reproducing for us scenes and types of character which will probably increase our ability to image to ourselves the environment of the Gospel narrative-albeit, with somewhat must be considered grave errors and anachronisms; but we cannot but pronounce his work to be in the main unspiritual if not sensual in conception, and perhaps liable to do more harm than good to simple states by a lowering of reverential ideals or by at least wounding the sensibilities of the spiritually minded.
     We are taught that on a certain occasion the LORD appeared manifestly in the other world to Swedenborg and others, some of whom had seen the LORD when He was on earth, and that the latter declared that the Glorified LORD was the same they had seen.
     Another statement is that when the LORD appeared to Swedenborg in 1844 he, "lay on His bosom and looked at Him face to face. It was a countenance with a holy expression, and so that it cannot be described; it was also smiling, and I really believe that His countenance was such during His life upon earth" (Documents II, p. 159).
     The use that may be performed by proper pictures of the LORD is indicated in T. C. R., 296, where is contrasted the tri-personal trinity with the true idea of one God:
     "Who would not see the enormity of that faith if it should be exhibited such as it is in a picture before the eyes. What wise man, seeing this picture, would not say with himself. 'Oh, what a fantasy!' But he would say otherwise, if he should see the picture of one divine Person, with rays of heavenly light around the head, with this superscription, 'THIS IS OUR GOD, AT THE SAME TIME, CREATOR, REDEEMER, AND REGENERATOR, THUS THE SAVIOUR.' Would not that man kiss this picture and carry it home in his bosom, and with the sight of it delight both his own mind     and the minds of his wife and children and servants?"
     A beautiful objective though general conception of the LORD is suggested, also, in n. 787 of the same work:
     "Conjunction with a visible God is like the sight of a man, in the air or on the sea, spreading out His hands and inviting to His arms."

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CHURCH NEWS 1899

CHURCH NEWS Various 1899

     REPORTS AND LETTERS.

     Huntingdon Valley.-THE month has been rich in Church and social events. On June 1st Dr. George M. Cooper and Miss Augusta Pendleton were married by the bride's father, Bishop Pendleton. The ceremony was distinctive in its features, being based on the wedding in heaven described in Conjugial Love, n. 20, in that the marrying was effected by the bridegroom and bride themselves, the priest immediately afterward pronouncing them man and wife, in accordance with the requirements of the civil law. Another feature was the entrance of the bridegroom first, and afterward the bride; The pair then made public declaration of the consent previously affirmed and consecrated by betrothal, the groom making the statement and the bride assenting. The service and sphere were such as to bring very strongly the idea of the LORD'S being present Who alone marries His children to each other. The floral and other accessories were vernal and emblematic. A reception at the house of the bride's parents followed immediately, the newly-married couple taking a late train to the city where their home now is. The occasion has brought us quite a number of visiting friends, whose presence has resulted in a number of very enjoyable private social functions.

     THE closing exercises of the Local School, on the evening of June 14th, consisted in tableaux from ancient mythology, the subjects being explained by Pastor Synnestvedt; and of "aesthetic gymnastics," performed by maidens of tender years, in Greek costumes, representing the ancient "dancing" or posing used in religious festivals, this being much more dignified than what we call dancing. A "Butterfly Dance," by little girls, was a very beautiful feature. In conclusion was a grand National Tableaux, in which was represented Columbia, with the Arts and Industries around her, and supported by "The Army and Navy."
     After which prizes were awarded to four pupils for improvement and efficiency, with remarks by the Pastor.
     Accompanying this entertainment were introduced two numbers of a program which was to have been presented on the next evening by the College and Seminary, a scene from the "Merchant of Venice" and a pantomime-"Wealth," "Fame," and "Beauty" successively seeking to allure a young Pilgrim maiden, who finally, however, embraces with joy "Religion."

     ON the morning of June 15th a large number attended the simple but impressive ceremony of committing to earth the body of Miss Jessie Moir, who passed into the spiritual world on June 13th. The usual strewing of the grave with flowers was a particularly touching demonstration of the affection in which our friend is held.
     In the evening a Memorial Service was held, Pastor Synnestvedt reading the description of Resuscitation, given in Heaven and Hell, and others paying warm tributes to the quality of her who has left us in the spring-time of life. Mr. Odhner read from the untranslated posthumous work on The Last Judgment graphic particulars concerning entrance into the other life. Mr. Starkey drew a picture of our friend just entering the other world-her bright, earnest nature seeking eagerly; as was her wont, the knowledge which, as we had just heard, are given without stint by the resuscitating angels to those who desire. Mr. Synnestvedt thought that her great love for teaching would very soon associate her with us in our school work. Mr. Glenn testified to the quality of her teaching, saying that it is apt to be a very good evidence of this where there is such universal love of the children as they had for her. Bishop Pendleton added his testimony to her great love for her use-in her case being quite remarkable-and of her more full entrance into it now. The body, he said, is at first a means for the expression of the ruling love, but later a hindrance, and then it is cast off, the spirit coming snore interiorly into the use of the life's love. He suggested the beautiful thought that it is of Providence that on the entrance of any one into the other life there is in both worlds good-will, becoming active, shown in this world by speaking well of the deceased, and in the other by good offices. Mr. Cowley said that Miss Jessie's zeal and unflagging industry and faithfulness had always been an inspiration to the other teachers. Mr. Odhner thought that there would be needed a great number of teachers in the other world, and that, for this, our friend, by her long connection with Academy work, would be especially fitted. For the same reason Mr. Price thought she would likely have charge of our own little ones who have gone from us. General conversation and toasting concluded a very peaceful and consolatory occasion.

     THE Graduating Exercises of the Academy Schools took place June 16th. Mr. Alfred Stroh received the degree of Bachelor of Arts, Messrs. Reginald Brown and Emil Cronlund that of Bachelor of Theology. The degree of Master of Arts was granted to the Rev. John Whitehead. Mr. Stroh read a paper, "Preparations for the Second Coming;" Mr. Cronlund one on "Love of Truth for its own Sake;" and Mr. Reginald Brown, after the bestowal of the diplomas by the President of the Academy, delivered the Valedictory Address, expressing gratitude for what the class had received, and outlining their conception of what devolved upon themselves. In conclusion, Bishop Pendleton testified to the qualities of the graduates, and said that the diplomas had been given not merely for form's sake, but with affection. He expressed gratification in the addition to the ranks of the priesthood, seeing in it an assurance from the LORD that the Church will not be consummated; for a true priesthood will preserve the Church; and though priests will at times arise who will seek to subvert the holy things of the Church to their own natural loves, with which we all have to contend. They would not be able to destroy the Church which has a growing priesthood. He had been glad to hear the Valedictorian speak of freedom, for this consists in being in a position to be led by the LORD. Unless the LORD leads, our use and work will be in vain. He was glad to hear another essayist speak of the Love of Truth for its own sake. This is vital to the Church; for where the Truth is loved it is allowed to rule. Let those who are to govern have this idea, that the first thing is to rule our own spirit. If every man will learn to place himself under the Truth the Church will grow and increase the New Jerusalem will come down and the Tabernacle of God will be with men
     In the afternoon the Directors and Faculty gave a banquet to the graduates, the Editor of the Life being also invited to what proved to be a very enjoyable and useful occasion.

     On June 18th the Holy Supper as administered to about eighty communicants.

     NEW CHURCH DAY, or June 19th, was this year celebrated by the Local Church by a dinner, held by invitation, at Cairnwood. The day was a typical June day, and the beautiful surroundings appeared at their brightest. The general line of thought brought out in the speeches is suggested in the titles of the three which alone were formally prepared: "Philosophy," responded to by Mr. Reginald Brown, B. Th.; "Theology," by Prof. C. Th. Odhner; and "Religion," by Pastor Synnestvedt. Man at first is natural, and by philosophy he is led more and more interiorly into understanding nature, so that by intelligence he may become receptive of spiritual things. Theology is as a gate to spiritual things, partaking, on the one hand, of worldly things, whereby it finds expression and embodiment in natural ideas such as man has from the world, but on its spiritual side looking toward heaven. So that theology Is at once philosophical and scientific, and at the same time spiritual. Both science and theology are most directly concerned with the formation of the new intellectual; it is alone by the life of Religion that the truths they contain are appropriated by man as good and form the new voluntary, and become worth anything, become good with him-the LORD with him. With this latter important teaching in mind-and earnestly did Pastor Synnestvedt impress it upon his hearers-the fifth toast, "To the day we Celebrate," was drunk with appreciation, and was fittingly responded to by Miss Plummer's poem, published on another page. The response to "Philosophy" was accompanied by the song, "Alma Mater"- that to "Theology" by a new song,* "The Church Militant," by Mr. J. A. Wells-set to Mendelssohn's "Thou Forest Broad and Sweeping." To "Religion "was sung "Our Glorious Church." After the reading, by Professor Price, the company sang the fourth, tenth, and eleventh verses to the air of Hymn 13 of the Liturgy. The theme, "The Communion of saints," was introduced by the reading of short doctrinal extracts on the subject (T. C. R. 15, 307, 347; H. 268). Among the remarks which were made, some were based on A. C. 3803, that "It is good which produces consanguinity and which conjoins;" and it was said that on earth, where we are not yet in good, truth forms our bond of sympathy and consociation, for by that we may come into a similar good-a reason why we should consociate with those of our own faith. Connection was made with the Communion of Saints in the other world who have gone before, but who are with us in the uses of the Church. - It was shown that "Saints" is a term which needs to be rescued from the mal-odor into which it has come through priestly perversions-for it rightly means those who are in love of truth, thus in whom there is something of the LORD. As an accompaniment to this theme the company sang "When the Mists are Cleared Away." Rev. G. G. Starkey acted as Toastmaster.
     * See page 132.

     THE PRINCIPIA CLUB held its regular meeting on the evening of May 15th. After the regular routine business had been disposed of the discussion as to the possible accuracy or inaccuracy, correctness or incorrectness of the scientific teachings of the Principia, began at the last meetings was continued.

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     Mr. Price spoke of the necessity of interpretation for the understanding of all statements, of doctrine or otherwise, and said that the statement contained in D. L. W. 119, needed to be interpreted, What was there said about man of himself not knowing anything, he thought was meant to apply to the things of the spiritual world, which man can know only from Divine Revelation, but not to the things of the natural world, which man can learn as of himself by various methods of investigation.
     Taking up the subject of the difference between the analytical and synthetic methods of reasoning, he showed that men have discovered natural truths by the former method, and that Swedenborg, who was a devout student of the Word and a believer in God-Who created the universe for a benevolent end-could advance from the lowest ultimates of nature to its very inmosts, but he could not go beyond the border line of the natural world. Mr. Price also read numerous extracts from the Words for the New Church, Vol. 1, concerning Swedenborg, the Analytical Philosopher.
     Mr. Starkey thought that Swedenborg was competent to speak of the domains of nature even to the spiritual border, but he penetrated the invisible, not by a microscope, but by the eye of the understanding. He said that Harvey discovered the circulation of the blood, but that Swedenborg, following the great law that nature is the same in least things as in greatest, pushed further than any other into the recesses of nature, and discovered those inmost forms which are nearest to and support the spiritual world but although he went so far he was still in the domains of nature.
     Dr. Farrington confirmed the positions of two former speakers, and laid stress on the fact that Swedenborg, by his acknowledgment of the Divine, was more open to receive illustration than other scientists.
     Mr. Pitcairn said he was much interested in Mr. Price's remarks, but it seemed to him that he did not make clear the apparent contradiction between what is said in the theological works and the statements in the scientific works, concerning the relative value and quality of the synthetic and the analytic methods. He understood that in his scientific writings Swedenborg said that the true method of attaining wisdom is the analytical method, but in the theological writings he teaches the opposite.
     Bishop Pendleton thought the subject would be cleared up somewhat if we understand what is meant by wisdom in the Principia and what by wisdom in the Writings. Where he speaks of wisdom in the Principia, Swedenborg does not mean the spiritual sense of the Word, but the wisdom of the internal and invisible things of nature-not the wisdom of the spiritual world or of God. It is true that he had as a remote end the discovery of the soul, but the true understanding of this he could not have until his spiritual eyes are opened, although he did discover by the analytical method the secrets of nature. What he teaches in the D. L. W. is that spiritual wisdom cannot be acquired from nature; that is, man cannot from nature reason concerning God and things Divine; they have to be revealed to him. Man can in this world of effects reason from effects to effects; from the visible things of nature to the invisible things of nature. By the application of the principle that "nature is the as me in her greatest and least things," he revealed a world of truths in nature, and when his spiritual eyes were opened he saw that that law was a Divine law; that "the Divine is the same in the greatest and the leasts." It is so with other laws; but he did not see the spiritual before his spiritual eyes were opened, and so he could not see the real essence of creation, and he could not see spiritual causes. But because he could not do this we must not conclude that what he has written is false. Many men have written things that were true. Swedenborg was led not as a revelator from God Himself, but was led mediately to discover as of himself the things of nature.
     Mr. C. T. Odhner, defending the analytical method, said it does not do to confuse the analytical method with mere naturalism. Analysis means loosening up; that Is, dissolving each subject into its component elements, and then examining them. Man can make this examination either from the light of nature or from the light of Heaven from below or from above. Swedenborg used the analytical method, in this sense he examined all things and then drew his conclusions not from facts alone, but certainly not without the facts. There was an appearance of such analytical method in the Writings themselves. There, in explaining one statement, many passages from the Word are examined and thence a conclusion is drawn. The difference is, in Theological things, examination is made from Divine Light, whereas in scientific things the examination is from light mediately given.
     Mr. Acton said that it appeared to him that the statement that "without a knowledge of a spiritual sun," etc., "no one can know the real causes of creation," applied to spiritual causes and not to natural causes. Swedenborg did not then understand spiritual causes but he understood natural causes.
     Speaking of Swedenborg's preparation that he might serve as the instrument through whom the Writings could be given, he was so led and guided by the LORD that he could serve as the rational medium through whom spiritual truth could come to man, and he thought that this preparation was taking place when he wrote the Principia, and that because of his special preparation for a special use, he was able to penetrate so interiorly into the mysteries of nature. Mr. Acton also spoke of the analytical method in discovering things of nature as being the method that we use now.
     Mr. Synnestvedt also spoke of this and thought it was of Divine order that the natural sciences be learned a posteriori. Internal principles are given by revelation, but the LORD does not and never did reveal those things of nature which man can find out for himself. The prime end and purpose of the Writings is to reveal spiritual truths for man's salvation, which he could not know without revelation.
     Mr. Pitcairn asked whether there had not been a change in the method of reasoning since the second coming of the LORD.
     Mr. Odhner thought that the method was not new, but that the light in which we viewed things was new.
     Mr. Price speaking of the importance of the analytical method of reasoning as applied to the uses of life on the natural plane, gave, as an example the great development of electricity in this age as applied to the uses of life, the-whole development of which is almost entirely analytical.
     Mr. Acton referring to the quotation "that man is allowed to confirm truth by science" made by Mr. Pitcairn, said that that applies to spiritual truth. He though that the Writings primarily reveal spiritual truths, and not those truths of nature which man can find out for himself. The Writings were given that man may become spiritually wise, and concerning them it is not allowed to reason whether or not truths are so or not, but it is allowed (to confirm them) from the scientific truths that he knows.
     Mr. C. Hj. Asplundh thought that the Writings did reveal scientific truths, and instanced the teaching that plants are not of both the male and tamale sex.
     Mr. Acton said this does not invalidate the principle that the Writings were given for man's spiritual life. Whatever scientific facts are there stated are given as confirmations of spiritual principles.
     The discussion of this subject was continued at a special meeting held on May 22d, when Mr. Potts read a lengthy and carefully prepared paper in reply to the criticisms on the former one. This paper will probably be published.     C. E. D.

     Allentown.-NEW CHURCH DAY was celebrated here on the 18th of June instead of the 19th, at the house of Mr. C. D. Weirbach. In the morning Pastor Acton administered the Holy supper, giving, during the service, a short address on the Last Judgment and the ordination of the heavens which preceded the descent of the New Jerusalem. In the evening the celebration took the form of a social at which Mr. Weirbach acted as toastmaster. Thieve were but twenty-five present. These, served with wine and light refreshments, sat in a circle, listening to the addresses in answer to the toasts offered. The first glass was given to the "Church," and the second to the "19th of June, the birthday of the Church." This was answered by Mr. Acton, who called attention to the reason why the twelve disciples and no others were sent out, namely that they had known and acknowledged the LORD as a Man on earth, and could thus better proclaim Him as the Divine Man the LORD of Heaven and Earth. He then briefly adverted to the question of the authority of the scientific works of Swedenborg, characterizing them as the outcome of Divine Preparation. The third glass was dedicated to " Faith and Freedom in the New Church," and was answered by Professor L. C. Brickenstein in a very able and eloquent speech. He briefly outlined the Memorable Relation contained in T. C. R. 508, and, dwelling particularly on the Inscription Nunc licet, there described, showed how the great spiritual darkness and slavery imposed on the Christian world from the time of the Council of Nice had been dispelled by the Advent of the New Church, where it is now allowed to enter intellectually into the mysteries of Faith. Mrs. Weirbach then read a poem by Miss Plummer, entitled "The 19th of June," over which the audience expressed their mingled approbation and delight. The fourth toast offered was to "Charity in the New Church." Mr. John Waelchli, in responding, referred to the comprehensive idea contained-to a New Churchman in the word "Charity," and the benign effects of brotherly love, especially evident within the pale of the present General Church. Time fifth toast was the "Crowning Jewel of the New Church," answered by Mr. Weirbach, who read C. L. 130, showing that Conjugial Love depends on the state of true Wisdom, and that, therefore, it can now be given to the New Church. Then followed "The duty of the New Churchman." This was responded to by Mr. Acton, in the absence of the one to whom it had been assigned.

111

Mr. Acton referred to the preceding toasts an being to the precious gifts which the LORD had given to men as the result of that which took place on the 19th of June 1770, and that it was the duty of the New Churchman to render thanks to the LORD for these gifts, by receiving them in heart and in life, and by showing that reception in a support of and affection for the work of the Church. The concluding toast was to "Our Host and Hostess." J. W.

     Pittsburgh.-A MEETING of the members of the General Church in Pittsburgh was held at the Church on Wallingford Street, on evening of May 19th for the purpose of organizing a Society of the General Church. The meeting was presided over by Bishop Pendleton, who was invited by the congregation to be here for the purpose. Bishop Pendleton gave a very interesting discourse on the subject of organization, after which the members present were asked if they do sired to be formed into a Society of the General Church, to rise. The vote was affirmative and unanimous. After declaring the Society a Society of the General Church, the Bishop then nominated Rev. E. C. Bostock- for pastor, at the same time giving any member the privilege to nominate any minister they might wish. As there was no response to this, the Society was again asked to express itself by rising. Again the vote was unanimous.
     The Bishop then informed Mr. Bostock of his selection as pastor, and received bun as a pastor in the General Church after which the congregation all filed up, and each one separately shook the pastor by the hand. Pastor Bostock then made an address, in which he made clear the relation of pastor and people, showing how they should operate together and thereby forward that most supreme of all uses, the saving of souls. The meeting was then brought to a close by the Bishop.     (Reported by H. P. F.)
     On Sunday morning Bishop Pendleton conducted the services and preached a very interesting and instructive sermon, in which he showed that we can only do what is already done-i. e., by angels and spirits-by those who have lived before, and truly by the LORD alone.
     On Sunday evening, May 21st, a Local Assembly of the members of the General Church of the New Jerusalem was held at the church on Wallingford Street, to discuss points of Interest to the General Church, Bishop Pendleton presiding. The following questions were brought up for discussion during the evening:
     1. The name of the General Church of the New Jerusalem.
     2. The changing of the Life to magazine form.
     3. The different Branches of the General Church and their Government, etc.
     After the business of the evening was finished wine and crackers were served, and several toasts were drunk, shortly after which all went home. J. P. F.

     Chicago-Glenview.-CHURCH services in the city were concluded for the season on June 11th, and the final Wednesday class on June 14th. On June 18th the Holy Supper was celebrated in Glenview for the whole Society, and the same evening, owing to the presence of the folks from the city, was selected for the celebration of the "Nineteenth," which took the form of a banquet with set speeches.
     OUR esteemed teacher in music, Mr. Orlando Blackman, whose stroke of paralysis came so near being fatal lest month, was later successfully moved to Glenview, but grows gradually weaker.
FROM THE PERIODICALS 1899

FROM THE PERIODICALS Various 1899

     THE GENERAL CONVENTION.

     (Based entirely on the report on the New-Church Messenger.)

     THE COUNCIL OF MINISTERS. -THE attendance at the Council of Ministers, held in Brockton, Mass, May 30th to June 1st, was the largest in the history of the body-fifty-five (51?) ministers, five students and two guests. Rev. James Reed was in the chair. The annual address was delivered by the Rev. E. J. E. Schreck, on "The Holy Spirit and the New Church," and is characterized by the Messenger as a "most earnest and scholarly presentation." Other papers were-"How May We Best Furnish Pastoral Services to Our Smaller societies?" by Rev. Samuel Worcester; "The Place of Doctrine in the Teaching of the New Church," by Rev. Albert Bjorck, "The Alleged Misplacement of the History of Saul and the Woman of Endor, in the Book of Samuel," by Rev. Edwin Gould, and "The 'Principia' Doctrine of the Creation," by Rev. J. F. Potts, originally read before the Principia Club of Philadelphia.
     The latter gentleman sat as a visitor, as also did Mr. T. B. Pandian, an East Indian convert to Christianity and to the New Church. On invitation he addressed the Council, and said that he was from an old family; had worked for some time as a Baptist, but that doubts had come to him and he had resigned his pastorate and gone to England, where he became interested in the New Church. In lecturing in Sweden be had met Mr. Bjorck, who acted as his interpreter. He intends delivering a series of lectures concerning his country. He thought that his countrymen had been prepared by the Oriental Philosophy for the work on Heaven and Hell. He was glad for this Christianity in which there was no caste, and there was the brotherhood of man. It meant the emancipation of the poor pariah. He should preach the philosophy of Christianity to them.
     Two reports on the "Relations of Society Membership to Church Membership," one by Rev. J. C. Ager, and the other by Rev. H. C. Hay, are to be tendered the New- Church Review for publication.
     Memorial resolutions on the late Revs. S. F. Dike, Jabez Fox, and Richard Ward, were presented, and were afterward adopted by the General Convention, in the proceedings of which they appear.
     Rev. Frank Sewall, Chairman of the Class on Science and Philosophy, reported that the subject of the Science of Swedenborg had been handed over to the Swedenborg Scientific Association, and he gave an account of the work of the Association.

     CONVENTION MEETING.

     THE seventy-ninth annual session of the General Convention of Convention of the New Jerusalem in America, was held in Boston, Mass. June 3d to 6th. The attendance was 135,-57 being ministers, the latter including the Revs. Albert Bjorck, of Sweden, and S. H. Spencer, of Ithaca; N. Y. (Editor of The New Christianity). Rev. John F. Potts, compiler of the Concordance, sat as visitor. President John Worcester delivered the annual address, on the subject, "The Kingdom of Heaven." The President of the Theological School reported seven students in attendance. The following nominations for the Board of Managers of the school, were presented and confirmed by election, to serve three years: Revs. John Goddard, S. S. Seward and John Whitehead, and Mr. Geo. W. Simpkins.
     The Council of Ministers reported favorably this request of the Pennsylvania Association for the ordination of Rev. W. L. Worcester as General Pastor. The Committee on Translation of the Word, reporting that the work of preparing for publication the passages of the Psalms and Pentateuch quoted by Swedenborg, hoped that the work would be completed within the year. Active co-operation of the English and American Committees on translation of the
Word has begun.
     Rev. John Worcester reported having authorized Candidates Walter E. Brickman, Emanuel Goerwitz, and Alexander Henry, and renewed the authorization of Benjamin Worcester.
     From Switzerland the Rev. Fedor Goerwitz reported 14 new members of the Swiss hew-Church Union. The Budapest Society his adopted a constitution and is now regularly organized. Services are conducted in German, those in Hungarian not having proved successful.
     Rev. L. P. Mercer reported having authorized and later ordained Frank August Gustafson.
     Rev. J. B. Spiers reported that he is engaged in secular work, but has been in correspondence with most of the New Church people in Vermont, with a view of making a tour of the State.
     Rev. W. A. Lamb-Campbell reported that he is teaching and preaching the Doctrines in the city of Galveston mostly among colored people. The Doctrines are not appreciated by many but a few receive. He appeals for assistance.
     The above ministerial reports are singled out as perhaps being of especial interest to readers of the Life.
     The Report of the Trustees of the Jungerich Fund announces the completion of a German edition of The True Christian Religion, under the charge of Rev. Adolph Roeder, for which a great use is anticipated.
     The Message of the General Church of the New Jerusalem, expressing kindliness of feeling for the Convention, was received and a resolution was presented, declaring that the message was received "with satisfaction," and resolving that Convention reciprocate in kind. This elicited a lively discussion, and a modified form of the resolution was finally adopted, responding to the message "in the kindly spirit in which it was written." The President was designated to give expression to the Convention's friendly good-will. (The reply has since been received.-ED.)
     On Convention Sunday Rev. John Goddard preached in the morning on "The Vision of the Holy City and its Realization," to a large congregation.
     In the afternoon Mr. Emanuel F. Goerwitz was ordained into the ministry by the President of Convention, and at its close Mr. Goerwitz was presented with a copy of the Sacred-Scriptures. He has been called as Assistant Pastor to Rev. James Reed of the Boston Society.
     The Rev. W. L. Worcester was ordained into the degree of General Pastor.
     The Holy Supper was administered by Rev. John Worcester, the elements being distributed by the Revs. Harris Ward, S. Worcester, Schreck, Dole, and Hayes.

112

The communicants numbered 795, probably the largest number in the history of the Church
     Among the proceedings of Monday were Nominations and Reports. The Phototyping of the "Diarium" has reached only the half of the first volume, but it is believed that more rapid progress will be made hereafter, and that the first volume-about one-third of the work-will be completed next year. The Committee commend the services of Messrs. Boyesen and Asplundh, and acknowledge indebtedness to Professor Vinet for his comparison and correction of the Latin edition from the phototype.
     The Messenger was the subject of much discussion. A resolution to discontinue the Editorial Board of the Messenger, with thanks, and return the paper to the sole editorship of Mr. Mann, led to much discussion of the paper, both as actually conducted, and as to what it might be. A decided sentiment was developed in favor of greater discrimination in admitting articles. The discussion was resumed next day, and great differences of view as to the proper policy and conduct of the paper were evinced. On the last afternoon Convention took final action, in accordance with the recommendation of the Committee on Management of the Messenger, placing the editorial management in the hands of an editor-in-chief with two associates, who shall be appointed by the Messenger Board," a body to be appointed by the President of Convention. The editors are to have charge-of separate departments, but will consult and act together in general matters.

     The Report of the New Church Evidence Society is an interesting one, and seems to indicate that the title of the American society has rather a different signification from that of the English body, laying more emphasis upon keeping track of the evidences of New Church influence upon the world than on keeping the New Church itself "in evidence." "Among the special centres of investigation are Kant, Herder, Coleridge, Emerson, Blake, Mandaley, John Wesley, and the Brockman story. The relations of Kant to Swedenborg have of late attracted the attention of leading men in the German universities, and interesting results may be looked for in that direction, lively interest having been awakened in Germany by the Rev. Frank Sewall's presentation of the results of his studies of the subject. Miss Sugden's paper on De Quincey throws much light on the mental state of those who receive from Swedenborg the impression of materialism." Other points of the report must he passed by. An abstract will he published in the Convention Journal.
     Convention accepted the invitation of Rev. F. L. Allbutt to send delegates to attend in 1900 the centennial celebration of the Society in Baltimore, where a century ago the first New Church temple in this country was dedicated.

     MISSIONS.

     Rev. W. H. Alden, who is in charge of the central bureau of information of the "Society of Isolated Receivers," reported two thousand, names of isolated members, with an additional thousand who are either subscribers to periodicals or purchasers of boob, and most of whom are probably receivers.
     Mr. Schreck, in speaking of the work in Michigan, testified to gratifying results in Almont and vicinity and show but steady progress in Detroit.
     Rev. J. W. Schafer, of Maine, had labored almost entirely among the isolated and those outside the Church. These were so scattered as to make organizing services difficult, while the indifference of those who have been brought up in the Church hindered his doing many things he would have liked to do. He had upon his lists some 290 names.
     Mrs. E. S. Mussey, of Washington, D. C., "described in an interesting way the methods of carrying on the work with the colored boys and girls and men and women," and referred to the keenly-felt loss of Rev. Jabez Fox and Mrs. H. D. Jones, one of their ablest teachers. She said they tried to teach only the two fundamental doctrines-of the LORD and of life.
     The Revs. Frank Sewall and T. Goddard presented a Minority Report of the Board of Missions. This raised the greatest sensation, probably, Convention has seen in years, and it was made the occasion of great "scare" headlines in one of the leading Boston dailies,-"Charge of Heresy!" etc., with quite a full report of the speeches. The Messenger's account is less full, and does not indicate clearly what the discussion was about. Briefly stated the case is this: The Rev. Albert Bjorck of Stockholm, owing to his teaching the non-eternity of the hells and openly repudiating Swedenborg's teaching on the subject, had been deprived of the financial support of the Board of Missions. The Minority Report, however, recommended re-committal of report, with instructions to continue the contributions to the Church in Sweden, those contributions to be placed at the disposal of the society of which Mr. Bjork is now pastor; to be used in promoting the Mission in Sweden, at discretion. A very warm discussion ensued, in which the terms "heresy," "bigotry," etc. were not wanting. Finally, on motion of amendment by Rev. Samuel Warren, the report was referred back to the Board of Missions, and with the privilege of so modifying its language as to omit the imputation of "radical divergence from the faith of the New Church" on the part of Mr. Bjorck. In voting, Convention was presumably influenced by the statement of the President, that Mr. Bjorck, in conversation with him, had shown that his view was not a confirmed belief but a "generous hope"-slightly confirmed, but-as he himself admitted-likely to be abandoned again. His publishing it had been due largely to over-conscientious and mistaken frankness.
     A request from the German Synod to join the General Convention-it being understood that the Synod would conform its rules for the ordination of ministers to those of Convention-was referred to the General Council.
     Voting for officers resulted in the election of Rev John Worcester as President, Rev. S. S. Seward as Vice-President, Mr. F. A. Dewson as Treasurer, and, on the General Council, Revs. John Goddard, F. A. Tuerk, L. P. Mercer, and J. C. Ager, and Messrs. Warren Goddard, Job Barnard, W. H. Hobart, R. A. Keyes, Win. McGeorge, Jr., and George W. Thayer.
CHURCH MILITANT 1899

CHURCH MILITANT JOHN A. WELLS 1899

Concealed from wrath of Dragons,
     The Church is born on earth;
But simple hearts are waiting
     To greet its humble birth.
Unheralded by trumpets,
     Her champions are but few;
Yet future ages welcome
     Jerusalem the New.

Saint Michael's voice hath spoken;
     To battle sounds the call!
Keep hard-pressed ranks unbroken;
     Stand steadfast on the wall!
When enemies assail us
     Our wa'chword ere shall he
Hold firm aloft the standard,
     The LORD'S Authority.

Thou Church all new and glorious,-
     The crown of churches all,-
In thee the Truth, victorious,
     Shall cause the Dragon's fall.
The fear of all compelling,
     By thy triumphant might,
Thy splendor past all telling
     Shines in refulgent light.
          JOHN A. WELLS.
Editorial 1899

Editorial Editor 1899

     NEW CHURCH LIFE.
     PUBLISHED MONTHLY BY THE ACADEMY OF THE NEW CHURCH.
     516 Miner Street, Philadelphia.

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     ADDRESS all communications for publication to the Editor, the Rev. George G. Starkey, Huntingdon Valley, Montgomery Co., Pa.
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     Subscriptions also received through the following agents:
UNITED STATES.
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CANADA.
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GREAT BRITAIN.
     Mr. Wiebe Posthuma, Agent for Great Britain, of Academy Book Room, Burton Road, Brixton, London. S. W.

     PHILADELPHIA, JULY, 1899=130.

     CONTENTS.                              PAGE
EDITORIAL: Notes,                          97
     Confining Social Life and Marriage within
     the Church                              98
THE SERMON: Giving to the LORD               99
     How the LORD Looks                    102
     June Nineteenth (a poem)               102
COMMUNICATION: Divine Missionary Work,           102
     Spontaneous Generation,                104
NOTES AND REVIEWS                              107
CHURCH NEWS: Reports and Letters: Huntingdon Valley, 109; Principia Club, 109; Allentown, 110; Pittsburgh, 111; Chicago-Glenview, 111; From the Periodicals 111: General Convention, 111; Ministers' Conference, 111; The Church Militant, 112
MARRIAGES; DEATHS,               112

113

NEW CHURCH LIFE
Vol. XIX, No. 8.     PHILADELPHIA, AUGUST, 1899=130. Whole No. 226.
     NOTES.

     THE conduct and management of this paper have been transferred from the Academy of the New Church to the General Church of the New Jerusalem.

     ATTENTION is called to the new arrangement for furnishing cheaper board to non-resident pupils of the Academy Schools in Huntingdon Valley. Correspondence is solicited. See page 128.

     THE General Assembly of the General Church of the New Jerusalem was held, as announced, at Berlin, and in the present number we publish the Bishop's Address, the sermon preached by him on Assembly Sunday, and various impressions of the occasion, which may serve to whet the appetite for the "Journal." This latter will contain a report of the proceedings and discussions which, though not verbatim, will be sufficiently full and accurate to reproduce the spirit and thought of the meeting in very satisfactory form, while the freer and more condensed nature of the account will conduce to its early publication. This is fortunate, for next to experiencing in person the enjoyment and use of these common" breathing times" of the Church, is learning about them, from the official and the unofficial accounts,-the sooner after the occasion the better. We are informed that the "" will be furnished free to contributors to the uses of the General Church of the New Jerusalem; and to others for twenty-five cents.

     THE passing of a General Assembly means the closing of one chapter in the history of the "General Church" and the beginning of another. Each has had its fruits as well as its mistakes and failures to record, but we can hardly expect to be conscious of them all,-to be able to read the full record as it would appear to angelic eyes. Suffice it if we can view the achievements without self-sufficiency and the failures without discouragement. The first-mentioned danger will become the more imminent one if, as we hope, the Church is to prosper with us; and this is a thought that suggests itself in contemplation of the recent occasion at Berlin, which, in its quality and practical results has even exceeded our hopes.
     The considerations that ought to check in its very inception anything like self-satisfaction or pride, are so many and forcible, that we might feel secure on that score did we not know from doctrine and from experience how inveterate is the proneness of dust to cleave to dust-for finite man to place his heart in finite achievement and acquisition, thus throwing away the substance-of spiritual opportunity-for the shadow,-the temporal advantages.

     SUPPOSE a Church becomes great in activities of use-unless that activity represents a state of affection and effort on the part of all, its benefits are not what they seem, but are restricted to those whose love and activity are what produce the visible results;-and even with these, in so far as self-intelligence, rather than humble looking to the Guiding Truth, directs, the work will develop flaws that mean, sooner or later, breakdown and consequent delay in the building of the spiritual structure of the true Church. And if the Church grow rich, what cause in this for congratulation, unless the aggregate wealth represents the offering of every member, given not from his surplus but from the best of his substance, he that much or little-not in groaning of spirit, but with at least the affection and spontaneity with which he invests money and energy in temporal pursuits. The Church, essentially as such, is a state of affection, not an accumulation of material instrumentalities to ultimate uses of piety, etc.; and its life depends upon a community of feeling and effort, not upon the activity of a few.

     BUT, supposing the Church to be practically a unit, as well in giving and doing as in acknowledgment of principles,-still what unction to his soul can the individual member take therefrom, when self examination reveals such mixture and defilement of motive as must abash the "dust that builds on dust," and put to the blush the pharisaic spirit even in its moment of exaltation?
     The more a Church or man of the Church is in the way of spiritual growth,-the more absorbed in performing the uses opening up ever wider to view, and in meeting the temptations that are always proportionate to the deepening quality of the uses encountered,-the less he or it will have time or inclination for self-contemplation. If, therefore, there be things connected with the recent Assembly to give encouragement and hope, there is equal incentive to effort in the way of self-containment and restraint, and the more room there is for the spirit expressed in the English poet's solemn refrain-"Lest we forget; lest we forget."

     TWO statements made by Bishop Pendleton in his Address to the recent General Assembly, couple themselves together with especial significance at the present time: 1. That the Divine Human appears to the Church as Divine Doctrine in the revelation made to the New Church; and, 2. That outside the Academy sphere no body or organization of the Church has ever acknowledged the 'Doctrine of the LORD as constituting the Divine Human appearing to the Church in the Writings of Emanuel Swedenborg. Here is presented in succinct form, the "reason for being" of the "General Church of the New Jerusalem," and also the sufficient reason for its distinctness and independence of other Church organizations.
     There are doubtless individuals elsewhere who would be willing to make perhaps equally strong affirmation of the authority of the LORD'S new Revelation to his creatures; but it is a very different thing for a general church body to take its acknowledged stand upon that platform, erecting "Authority" as its standard, and making of it a watchword and token, to "bind upon the hand and as frontlets between the eyes."

114

Such a common ground is really needed if there is to be a common ground upon which all can meet in deliberation upon the things of heaven and the Church; there must be such a recognized court of final appeal if such deliberations are to lead anywhere,-to effect anything of conjunction in faith and in the uses founded thereon. Where, however, the platform is made so broad as to permit of other criterions than Revealed Doctrine,-to admit the claim of human reason or of human perception not based upon Doctrine,-there self-intelligence inevitably enters and divides honors with the Word of God, which sooner or later it overturns, reigning triumphant in its stead. Where Revealed Doctrine is the acknowledged supreme law and guide there can be variety with greatest harmony, perfection being exalted and comprehension rounded out by the different aspects thus brought forward; but where apparent harmony depends upon a quasi-authority allowed by sufferance to the notions of any one, no matter how little based upon the Doctrine, there can be only heterogeneity, which is incohesive and internally discordant.

THERE is no true Doctrine of the LORD, however, which does not contain the LORD'S life,-which does not lead to life according to the LORD'S will; and the first of such life is, the renunciation of self, arising from the affection of truth for its own sake. Into such an affection the Doctrine of the LORD can, as it were, descend with the germ of spiritual life-can take root and grow as in congenial soil, producing a tree which is the very type of a man, made living from the LORD, His likeness and image. That affection, therefore, does the Address set finally before the view as being the essential of the Church, the great boon of Infinite Mercy,-the very embodiment of the LORD'S Glorified Humanity. This is the Standard: Authority for Revealed Doctrine, in faith and in life. Faithfulness thereto is alone the price of longevity and permanence to a church which would be truly a Church of the New Jerusalem.
SLOW GROWTH OF THE NEW CHURCH 1899

SLOW GROWTH OF THE NEW CHURCH PENDLETON 1899

     "And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand and two hundred and sixty days."- Apoc. xii, 6.

     THE teaching of Revelation is that the New Church will at first be confined to a few, while provision is made by the LORD for its increase with greater numbers. It is of the LORD'S Providence that there should not be a sudden and rapid increase of the New Church; for such an increase would be attended with danger, since it would be an increase in numbers without growth in internal quality. We may take it for granted that the New Church will not be permitted to multiply in numbers in advance of a spiritual multiplication or spiritual increase in the truths of wisdom and in the affections of truths, of good, and of use.
     The natural increase of numbers, without a previous spiritual growth, would make a plane in the Church for the activity of the loves of self and the world, which latter loves and the corresponding falses would increase and multiply, rather than the things of heavenly love and heavenly wisdom, to the utter ruin and destruction of the Church. This is, in a general view, the reason why it is of the LORD'S Providence, and thus according to order, that the New Church should at first be with a few; and that its increase from a few to many will be gradual and successive; and that while it is with a few provision is made for its increase among many. Let us consider more fully the laws of Providence involved in this teaching, and contained in the internal sense of the words: "And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand and two hundred and sixty days."
     The "woman" is the New Church, which has its beginning in the midst of the Old, or surrounded and infested by it; the state of the Old Church is represented by the wilderness, without good and without truth, without anything living in it from heaven. "Where she hath a place prepared of God" teaches concerning the Divine provision for the increase of the New Church, which provision is made while the Church is in a state of infestation and temptation arising from the presence and assault of the Old. The Divine provision for the increase of the Church is also taught in the closing words of the text "That they should feed her there a thousand and two hundred and sixty days," where it is shown that the important factor in this Divine provision is the instauration of the Church signified by the feeding of the woman.
     The law of Providence in the increase and growth of the New Church is that the internal of the Church is first established, and by this internal an external is then formed. The internal of the Church is in the will of man and from this in his understanding-not in the understanding without the will. If the Church be in the understanding and not in the will, the LORD is not in the Church; for the teaching is that the LORD never inflows immediately into the truths of the understanding, but mediately by the good of the will; if there be no good in the will there is no influx from the Lord into the understanding of man, and the truths of the understanding become falsified and perverted, and the Church is at an end. This state in the Church, when the will is in evil, and when there is, therefore, no truth in the understanding, is the state of the Christian world, and is what is meant by "wilderness."
     Every man, indeed, has the faculty of understanding truth, given him by the LORD for the sake of his reformation; but the LORD does not interiorly enlighten the understanding of man except so far as the will itself is reformed. To introduce the understanding into the interior light of truth, except in proportion as the will acts as one with it, would, indeed, be attended with great danger; for then would follow the perversion, adulteration, and profanation of truth, and man would fall into deeper and worse hells than would otherwise be the case. And truths, however well they may be known and understood, if they are not at the same time willed and obeyed, are inanimate, or like statues without life. Hence the constant teaching of the heavenly doctrine, that where there is no good there is no truth-where there is no charity there is no faith; and this is given as the reason why there is no longer any truth or faith in the consummated Church-because there is no good or charity. For men love the things of the body and the world above all things; and when these are so loved the things of heaven are not loved; for no man can serve at the same time two masters. The Christian Church in its end is, therefore, called in the Word a wilderness, a desert, a waste, or a solitude, representing that the men of the Church are without life in the understanding, because without life in the will; for the will is the man himself.

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     There are a few-and only a few-of the consummated Christian Church who will receive the doctrines of the New Church. These are not only surrounded or environed by the Old Church, but the Old Church is also in them, for they have inherited its corrupt will, and thus the same tendency or disposition to falsify truths in the understanding; and although they are of such a character, from the implanted remains of childhood, that some interior light from heaven can be let into their minds, still their introduction into the faith land life of the New Church is necessarily slow. Thus it is that the establishment of the New Church on the earth is a question, not of faith, but of repentance and regeneration, and these can take place only by degrees.
     Nor can it take place, except in a limited degree, in the life of one man alone, but in the life of many men, through many generations, each inheriting the good of the preceding. For the Church is re-established and restored through the way of its decline and fall. As the Church reached its consummation through many generations of increase in hereditary evil, so will it be restored through many generations of the increase of hereditary inclination to good.
     And so neither is the rejection and removal of the Old Church a mere question of faith, but one of actual repentance and regeneration; since the Old Church consists, not of faith merely, but of a life of the love of self and the world, and this whether a man professes the faith or creed of the Old Church or not.
     Since, therefore, the man of the New Church brings with him from the Old the same hereditary and corrupt will, the same tendency to pervert and falsify the truths of the word in favor of selfish and worldly loves, we need not be surprised at the slow growth of the Church; since, as was said, the growth of the Church does not depend upon the establishment of a creed, or confession of faith, but upon a life of repentance and regeneration,-a life that requires an actual change in the hereditary disposition acquired during ages, and which therefore cannot be changed in one generation.
     The internal of the Church must, therefore, be established before the external can exist and flourish; and any external built up and formed before there is a, genuine internal of the Church, will be superficial, imaginary, and delusive,-the mere appearance and form a church without the life and essence of one. Numbers may increase, and truths may be apparently multiplied in the understanding; the Church may have a strong organization and a powerful ritual, and yet be without fructification of good, or increase of spiritual affection. But this will not be the New Church, even though it be called by that name; for we may take it as a canon of doctrine, that the New Church increases, and multiplies according to the growth of good in the will; which is even according to that other doctrine, that it is not what a man knows that saves him, but what he loves, or what he wills and does.
     The woman is in the wilderness, where it is said that she hath a place prepared of God. By "place" is signified "state;" the state is a state of preparation for the establishment of the New Church-preparation while there are few,-for its establishment with greater numbers. By a place prepared of God is therefore signified a state provided by the LORD by means of which the Church will grow and increase, at first with a few and. afterwards with many.
     The state is described further in the words which follow; it is said that the woman hath in the wilderness a place prepared of God, that they should feed her there a thousand and two hundred and sixty days. By "feeding "is signified to instruct; but more is involved in the instruction that is signified by "feeding" here than the mere impartation of the knowledge of truth,-as we shall see presently. Twelve hundred and sixty days are treated as three years and a half, with each year at three hundred and sixty days; the signification therefore is the same as three and a half. "Three" signifies the end, termination, or completion of a period, or of a state, thus, ultimation; which involves also the beginning of a new state; for where the old ends the new begins. This is also signified by three and a half; since "three" is mentioned in it, and since three and a half is the half of seven, and "seven" signifies in general the same as three. Therefore, by the words, That they should feed her there a thousand and two hundred and sixty days," is signified that instruction is to be given while the old church is coming to an end and the new is beginning. The state is, as it were, a state intermediate between the old and the new; the old still adheres, is still present in the faith and life of those leaving it and coming into the new; and something of the New is also present, yet more of the Old than of the New. This state, in which man is gradually leaving the Old Church, and gradually being prepared for the New, is what is meant by the woman being fed in the wilderness a thousand two hundred and sixty days; and the wonderful thing revealed to us about this state is, that while it continues the New Church is confined to a few, but in it provision is made at the same time for its increase with many. What is involved in this we shall now consider.
     We have already referred to the doctrine which teaches that "the internal must be formed before the external, and the external afterward through the internal" (T. C. R. 784). In this doctrine, that the internal is to be formed first, and that then the external is to be formed by the internal and from it, we have not only a universal law of Providence, but a direct application is made, in the same number, to the establishment of the New Church, as in this,-"It is according to Divine Order that a New Heaven should be formed before a New Church on the earth," and in this,-"As this New Heaven, which makes the internal of the Church with man, increases, from that Heaven descends the New Jerusalem-that is, the New Church; wherefore, this cannot be done in a moment, but it is done as the falses of the former Church are removed."
     We have here the teaching that the New Heaven constitutes the internal of the New Church, and that this must be formed before the New Church-which is the external-can be established; and that the external, or the New Church, descends as the New Heaven-which is the internal-increases; but the teaching is also that this cannot be done in a moment, because of the difficulty experienced in removing the falsities of the former church. These falsities oppose and hinder, retard and delay, assail and attempt to destroy the establishment of the New Church, making it a work of exceeding great difficulty; because these falses are not merely falses of the understanding and memory, but of the will and life, called in the Doctrines "falsities of evil." and they are what are signified by "the dragon."
     We have previously spoken of the will, or the good of the will, as making the internal of the Church; but we have now the teaching that the New Heaven makes the internal of the Church. These two, when seen and understood; come under one idea, for they really and essentially constitute one thing.

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The appearing and presence of good in the will is the New Heaven beginning to manifest itself in the internal of the man of the Church. The two together constitute the internal of the Church, and are one internal; for when man has good in the will, he is in the new heaven as to his will or internal-that is, he is in consociation as to the affections of his will with the angels of the New Heaven, and his affections are inspired from that source.
     The New Heaven must, therefore, be formed of the good who have gone into the other world, which formation takes place after the Last Judgment, and the internal of man in the world must be opened into that heaven, by a will and life according to the truth of the Word. When this occurs the New Church is in its beginning, but it is yet to come forth and occupy the external and be multiplied. This beginning is at first with a few, when truths are not yet multiplied in the understanding, and there has been as yet no increase in numbers.
     What associates man with the New Heaven is, good in the will, or what is the same, repentance of life; which is possible to all in the Christian world who read the Word and see Divinity in the LORD. With such as these a state is prepared by the LORD, in which they are consociated with the New Heaven, and by which the New Church is established. This state of consociation with the New Heaven-this state of good in the will from a previous life according to the Commandments- a state of the spiritual affection of truth-is what is meant by "a place prepared of God," where the woman, may be fed "a thousand two hundred and sixty days"-that is, a state by means of which provision is made for the spiritual and natural increase of the Church, increase in the truths of wisdom and at the same time in numbers-for the two go together.
     In the Apocalypse Explained, n. 732, three reasons are given for the slow increase of the New Church, which are:
     1. That the Heavenly Doctrines can be received only by those who are in the spiritual affection of truth.
     2. It cannot be acknowledged and received by those who have confirmed themselves in faith alone, both in doctrine and in life.
     3. The New Church on earth increases according to its increase in the world of spirits.
     These are the reasons given why the New Church will at first be confined to a few, and why it is not till after a lapse of time that there will be increase with many. Let us consider these reasons a little more fully.
     The first point,-the first reason given why the New Church is first confined to a few, and why it increases slowly from a few to many,-is, that the doctrine of the New Church, "which is a doctrine of love to the LORD and charity towards the neighbor," cannot be acknowledged, and so cannot be received, except by those who are interiorly or spiritually affected by truths; for there are only a few such as these in a church that is vastated and consummated; otherwise it would not be vastated, and consummated. The consummation of the Church takes place for the very reason that men have ceased to love the life of heaven, and hence no longer love the means that lead to that life-which are the truths of the Word-but love rather the world and the flesh, and so only wish to hear of the things of the world and the flesh, and are affected by nothing else. Spiritual truth is to them dry and empty; they have no taste, appetite or desire for it; they are therefore not in interior consociation with the New Heaven, which being so, they can no more receive the spiritual truth of the New Church than a beast of the forest, or a stone by the wayside. A man who is not interiorly affected by truth cannot possibly see it; for the seeing is from the kindling of affection, and where this kindling is not, there is no light by which to see.
     This kindling of affection, the affection of truth, from which is spiritual light in the mind-takes place with those only who have cultivated the intellectual faculty by the reading of the Word, and at the same time by a life of repentance; these are able to see and acknowledge truth, when it is presented to view. But with others the intellectual faculty, the faculty of understanding truth, has been gradually destroyed by a life of self-love And love of the world; there is then a spiritual blindness and deafness that shuts out the light of heaven and the voice of the LORD. The mass of adult men and women-the great majority in a consummated Church-are in this state; which is the reason why the
New Church at first begins with a few and is only slowly and gradually extended to many; it is why only with a few there can be any interior opening into the New Heaven, the source of the New Church.
     The second reason given for the slow increase of the Church is, that the Heavenly Doctrines cannot be acknowledged, nor consequently received, by those who have confirmed themselves in doctrine, and at the same time in life, in faith-alone; and it is added that "confirmation in doctrine only does not hinder reception, but if it be at the same time in life it does hinder; for such as these do not know what love to the LORD is, nor what charity towards the neighbor is, neither are they willing to know." The difficulty; then, is with the removal of the falsities of the former church, which are all included in the term "faith-alone"; for it is a term that covers every falsity of the Old Church. As a distinct enunciation of doctrine, or formulation and elevation into chief place in the creed of the Church, it did not, indeed, appear in the Church until the Reformation; but, as a principle of life it existed from the beginning in the Christian Church, and as a principle of life it will continue to exist even where it has ceased to be formulated or confessed, or even where it is rejected as a dogma of the Church.
     Faith-alone may be confirmed in the life, even though it be rejected as a point of doctrine; but the rejection in such a cast is merely a rejection or casting aside of the confession of it; for it still exists as a principle of the thought in the understanding, and of the will and life, pervading every department of human thought and human activity.
     It is, therefore, the confirmation in life of the principle and spirit of faith-alone, that hinders reception of the doctrine of the New Church, and causes that the Church, in its beginning, is confined to a few; for the principle, the spirit, the life of faith-alone, which exists before and after its formulation into a creed, must be removed before the principle, the spirit, the life of the doctrine of the New Church can be received. With the majority of men this cannot take place, became they are unwilling; but it can take place with a few with whom however, it is not done in a moment, but slowly and with difficulty.
     It is often said that the old doctrine is not preached as much as formerly,-the old doctrine of faith-alone, and others kindred to it. If this be true, it is not from any decline of the old spirit, the old life, the old loves of self and the world, out of which the doctrine was born; and experience shows that the man of the world, who appears to have rejected the old doctrine, is not any nearer the New Church than the man of the Church who still holds to the old confession and the old creeds; he has rejected the form without the spirit, and is just an indifferent to spiritual things as he was before, and perhaps more indifferent, because more confirmed in worldly loves.

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It is a serious error, therefore, to suppose that there is any diminution or decline in the spirit and life that is in the old doctrine; and those who are looking for great results because of the appearance of this, will look in vain.
     The third reason given for the slowness in the growth of the New Church is, that the New Church on the earth increases according to its increase in the world of spirits. We have seen that it is necessary that the New Heaven be formed before the New Church can exist on the earth-under the general law that the internal must first be formed, and by that the external then exists; and now we have the teaching that the New Church must first exist in the world of spirits-that is, that the New Jerusalem must first descend from the New Heaven into the world of spirits, before it can take actual form in the natural world with men; and that its increase with men will be according to its increase in the world of spirits. This means that not only must the internal of the Church be sustained from the other world by internal consociation with the angels of the New Heaven, but that it must also be sustained from the other world, by consociation with the spirits of the New Church in the world of spirits; for we read as follows: "The New Church on earth increases according to its increase in the world of spirits, for spirits are thence with men, and are of those who were in the faith of their Church when they lived on earth and no others of them receive the doctrine than those who were in the spiritual affection of truth; these only are conjoined to heaven, where that doctrine is, and can join heaven to man. The number of these in the world of spirits now increases daily, wherefore according to their increase the Church which is called the New Jerusalem increases on earth" (A. E. 732).
     We learn from this teaching that spirits in the world of spirits are with men, and are with those who are in the faith of the Church in which they were in the world but only those spirits receive the Heavenly Doctrine who had been while in the world in the spiritual affection of truth, and these only are conjoined to heaven, and conjoin heaven to man;-that the number of these, in the world of spirits is increasing, and according to this increase the New Church will increase on the earth.
     We see, therefore, that the world of spirits is the medium of communication between heaven and the world; and that a man's life is determined while in the, world by the character of the spirits associated with him in the world of spirits. If he is associated with good spirits he communicates with heaven, through them; but if he is associated with evil spirits, he communicates with hell, through them; and his life is, thus, according to the one or to the other.
     It is of supreme importance, therefore, that the New Church be established in the world of spirits; for without, this there could be no New Church in the world with men for there could be no communication with the New Heaven. It is clear, also, that the quality and numbers of the New Church in the natural world will depend upon the quality and numbers of that Church in the world of spirits. All who pass out of the natural world, and are in the interior or spiritual affection of truth, from-having acknowledged the LORD and lived well,-are formed into societies in the world of spirits, are consociated with the New Heaven, and are taught from that heaven and thus prepared for entrance into it. So long as there are few of these, and so long as their state is natural, rather than spiritual or celestial, the New Church will be with but few in the natural world, and the ate or quality of the Church will be natural, rather than, spiritual or celestial; and this agrees with the doctrine that the New Church is not only at first with but few, but that it is at first natural.
     We may conclude that the New Church will pass out of this natural state, simultaneously with its increase with a few, to many; or rather, when it passes out of its natural state, it will then be prepared for increase in numbers, the improvement in quality and state being prior, and multiplication in numbers being an effect which will soon follow. And we may feel assured that increase in numbers will not come until the quality of the Church is such that it can receive and sustain the influx of the interior heavens, and co-operate with those heavens in the establishment of the New Church such as it is to be; for thus and not otherwise will the Church be able to bear the increase in numbers without perversion and abuse. Nor will this increase of numbers come from the consummated Church,-neither increase in numbers, nor improvement in quality.
     The teaching of the Heavenly Doctrine is, that the increase of the New Church will be with the Gentiles- and by this is understood, in a general sense, those outside of the Christian world. The teaching is also clear that it will be established and will increase in the Christian world with those in a state similar to that of the Gentiles, but not with those who are confirmed in the faith and life that prevail in Christendom. That the mass of adult men and women are so confirmed we have already seen, and that the New Church will begin and be established with a few of these, and with only a few.
     The increase of the New Church in the Christian world is, therefore, to be looked for with the young; first, with young people from the Old Church, who may come to the New Church before they are confirmed in the faith and life of the old; second, with children adopted from the world and educated in the sphere of the Church; third, with children born of marriages in the New Church. From the fountain of youth, therefore, is to spring forth the fruitful stream of increase to the New Church-a natural increase and a spiritual increase-an increase in numbers and an increase in quality of life,-an increase of men and women intelligent and wise, ready to do the LORD'S will on earth as it is done in heaven, in whom will be a perennial increase of the truths of wisdom and the goods of love, perpetuating the Church by conjoining it with heaven.
PRINCIPLES OF THE ACADEMY 1899

PRINCIPLES OF THE ACADEMY 1899

THE BISHOP'S ADDRESS TO THE GENERAL ASSEMBLY.

THE body which has been known, up to this time under the name of "General Church of the New Jerusalem," is an outgrowth of the Academy movement, and is founded upon the principles of the Academy. It would seem useful and important, therefore, to set before the members of the Church, at this time, a brief general statement of the doctrine and faith of the Academy. This doctrine and faith is substantially as follows:

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     1. The LORD has made His Second Coming in the Writings of the New Church, revealing Himself therein, in His own Divine Human, as the only God of Heaven and earth; in those Writings, therefore, are contained the very essential Word, which is the LORD; and from them the LORD speaks to His Church, and the Church acknowledges no other Authority, and no other Church Law.
     2. The old or former Christian Church is consummated and dead, with no hope of a resurrection; except with those who separate themselves from it and come to the LORD in His New Church. The New Church is to be distinct from the Old, in its faith and practice, in its form and organization, in its religious and social life.
     3. The Priesthood is the appointed means for the establishment of the Church; it is not to be placed under external bond in the exercise of its function in the Church.
     4. Baptism is the door of introduction into the New Church on earth, and establishes consociation with those in the other world who are in the faith of the Church.
     5. Baptism and the Holy Supper are the essentials of the worship of the Church; and the wine of the Holy Supper is the pure, fermented juice of the grape.
     6. The marriage of conjugial love is between those who are of one mind, in one faith and one religion. A marriage of a man or woman in the faith of the Church, with a man or woman in a false faith, or in no faith, is heinous in the sight of heaven.
     7. Any interference on the part of man with the law of offspring in marriage, is an abomination.
     8. The laws, in the latter part of the work on Conjugial Love, extending from n. 444 to 476 inclusive, are laws of order, given for the freedom and preservation of the conjugial.
     9. The Doctrine of the New Church is revealed from God out of the inmost Heaven; the Doctrine is, therefore, in itself a celestial Doctrine, and the New Church in itself a celestial Church, but the doctrine is accommodated to every state of reception from first to last, and the Church consists of all who receive, from the wise, even to the simple. Celestial perception is the perception of the truth that is within doctrine; there is no perception outside of doctrine.
     10. Unanimity is a law inscribed upon the life of heaven, and ought to be inscribed upon the life of the Church. Important action should not be taken without essential unanimity. A doubt gives occasion for delay, that there may be further time for consideration and reflection, in order to reach a common understanding.
     11. A law is a use taking form, and uses are indicated needs. Legislation is the giving of a proper form to present needs and uses; legislation other than this is unnecessary and hurtful.
     12. The true field of Evangelization is with the children of New Church parents. In order to occupy this fruitful field of work New Church Schools are needed, that children may be kept in the sphere and environment of the Church, until they are able to think and act for themselves.
     This exhibits in a general view the principles of the Academy, principles taken from the Heavenly Doctrines, and adapted to the needs of the Church. But let us examine each a little more fully.
     That the Divine Human of the LORD appears in the Writings-that the Writings are the Divine Human appearing to the New Church-has not been seen, or has been in doubt, or has been denied in the Church at large, from the beginning to the present time; no body or organization of the Church has acknowledged it, outside of the Academy sphere; and but few individuals have seen or admitted its truth. This fact in the history of the Church gave the Academy a reason for existence, independent of other bodies of the Church; and as the fact is still a fact, the reason for a separate and distinct activity in Church life is as imperative as ever.
     It is chief among the Doctrines of the Church that the Human of the LORD is Divine; and its first and chief application in the Church is, that this Divine Human appears as a Divine Doctrine, in the Revelation made to the New Church. This Divine Doctrine in the Writings is the LORD Himself appearing, and is what is meant by the Son of Man coming in the clouds of heaven, with power, and great glory.
     The idea of the LORD in His Second Corning is that which consociates the Church with heaven, and conjoins it with the LORD; but the idea must be a true idea, the LORD must be seen where He is, where He appears, where He manifests Himself; that is to say, He must be seen in His Word, as laid open by Himself in the Heavenly Doctrine of the New Jerusalem. In that Doctrine, man enters interiorly into the Word, and sees the LORD in His Second Coming. If the LORD be not seen in the Writings, man only is seen in them, human intelligence is loved and worshiped, and heaven is closed.
     The New Church must be distinct and separate from the old, because they are distinct and separate in the world of spirits. For it is a law that the New Church in the natural world and the New Church in the world of spirits must be as one. It is necessary for the New Church in the natural world to see the LORD in His Coming, to cast out from itself the falsities of the Old Church, to separate itself from the Old Church spirit and the old Church life. Then will the Church in the two worlds be united, the men of the New Church and the spirits of the New Church will dwell together as brethren, and both as one be taught and led by the LORD.
     The Priesthood is the instrumentality employed by the LORD for the establishment of the Church. It is according to the appearance that priests are appointed and chosen by men, and this appearance is necessary for the sake of freedom and co-operation, and we may speak and act according to the appearance. But the real essential truth is that they are appointed by the LORD, chosen by Him, taught by Him, prepared by Him for the use of their office. No external bond is, therefore, to be deliberately placed upon the exercise of the priestly function, except where disorder or disturbance arises. The same law extends throughout the Church, to all its function and functionaries.
     Baptism is the gate of entrance into the New Church, appointed by the LORD Himself. By baptism a man becomes a member of the New Church Universal in both worlds. Those only, so baptized, should be considered as eligible to membership in the general bodies of the Church.
     The Holy Supper should be administered regularly, or at stated intervals, in the societies or congregations of the Church. Since it has been openly asserted and taught that the wine of the Holy Supper is not the fermented juice of the grape, it became necessary for the Academy to take a firm stand in favor of the administration of the genuine wine of the Holy Supper,-the wine that is taught in Scripture, confirmed in history, approved by reason and common sense. There is no evidence whatever, ancient or modern, that the unfermented juice of the grape was ever called by the name of wine.
     Marriage in the Church is essential to the conjugial and vital to the existence of the Church; without it the Church could not be established and preserved.

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For the conjugial life is the home life, and if the Church is not in the home it is not anywhere. The conjugial in the home is the pillar upon which the Church rests and by which it is supported; take away this pillar, and the edifice is in ruins. The conjugial in the home consists in the husband and wife thinking together in the things of religion, and from this in other things. If they do not so think together they are not together in the spiritual world, their spirits do not dwell together in the same society, and they are internally in collision and conflict.
     This is the reason that such marriages are accounted in heaven as heinous. Marriage is the seminary of the human race; in it is fulfilled the end of the creation of the universe, which is the angelic heaven. Marriage is the means provided by the LORD that the end of creation may be brought into effect; that men may exist and be multiplied upon the earth and heaven be provided with angels; that what is created may be preserved and perpetuated. Anything that operates against the end of creation is a sin against God, against heaven, and against society upon the earth. Such a sin is the prevention of birth in marriage. It is furthermore a sin against the conjugial itself; it is thus an abomination that is to be removed from the Church for its safety and preservation.
     The work on Conjugial Love is a Divine Revelation, given for the use of the New Church. All the truths in this work, from beginning to end, whether concerning marriage, its opposite, or the things intermediate, are laws of Divine Wisdom, given of Divine Mercy to heal and restore; to bring back and establish conjugial love, as the fundamental of the life of heaven in the Church. To deny the Divinity of any part of the work on Conjugial Love, is a denial of the LORD Himself in His Second Coming.
     It is necessary to have a true doctrine of the Celestial Church; first, for the sake of the light it casts upon the entire doctrine and life of the Church; second, for the sake of a guard and protection against the various forms of a false celestialism that have from time to time appeared in the New Church. But any application of the Doctrine of the Celestial Church to forms and organizations of the Church at this time would be premature, and attended with danger to the Church.
     Unanimity, as a law of heaven, cannot be enforced; but where it exists it can be preserved. It is assumed that there is unanimity in that which is fundamental; it is the duty of those who lead to see that this unanimity be not violated, but that it be protected and fostered. A doubt may be considered as an indication of Providence that the time is not ripe for a given action, that there is need of further thought and reflection in order to reach a more rational judgment. To look to unanimous action, and provide for it even by delay, does not mean that we are merely to substitute a unanimous vote for a majority vote in the decision of questions: if this were all; there would be but little gain. The weighty reasons for delay, looking to unanimity, are internal rather than external; these are in sum, that the habit may be formed in the body of thinking together from a common affection. This is a ruling principle in the choirs of heaven.
     We cannot legislate concerning Divine Revelation, any more than we can reason about it, whether it be true; nor, is it wise to legislate on things that are contingent or remote. This principle, therefore, limits legislation to the consideration of present needs and uses, and the proper provision for them. The future and the things thereof belong to the LORD alone. It is a law of heaven that the work of man lies in that which is immediately before him.
     From the beginning of the Academy movement it has been seen that an entire change in the policy of evangelization, or Church extension, is necessary for the following reasons:
     1. Revelation teaches that few adults of the consummated Christian Church will receive the LORD in His Second Coming, and enter interiorly into the doctrine and life of the New Church.
     2. The experience of a hundred years confirms the teaching of Revelation, making manifest the hopelessness of the expectation that many of the former Church will turn to the LORD in His Coming, and embrace the truth of Divine Doctrine in understanding and heart.
     3. The neglect in the organized New Church of the children born within its borders has the result that comparatively few of such children have remained in the Church after reaching adult life.
     4. Nevertheless, it is reasonable to believe that it is of the LORD'S Providence that children born of New Church parents should enter into the Church in adult life; and it is reasonable to hope that this will take place, if the Church co-operates with the LORD according to the revealed laws of order.
     5. This most desirable result can therefore be accomplished, provided that the LORD be acknowledged in His Second Coming; that the distinctiveness of the New Church and the death of the old, be seen; that there be marriage in the Church, and the laws of order in marriage be observed; that the sphere of the Church be in the home; that there be New Church day-schools, and thus that the children be kept in the sphere of the Church, in the home, in the school, and in their social life, until they reach adult age.
     The Academy, therefore, decided to occupy this new field of Evangelization, one which had been largely neglected; believing that from this source mainly the future members of the Church will be provided; that it is the most fruitful field of the New Church for its increase in the Christian world; that by it will be provided in the future not only multiplication in numbers, but growth in quality, such as can come in no other way. It is the most fruitful field; it is the field which is nearest; it is with us in our very homes; let it also be with us daily in the sphere of a New Church school. This was the resolve of the Academy, a resolve that was put into practice with results that have justified our hopes, creating a situation that is full of promise for the future. Let the Church in the future, therefore, be faithful to the principles and practice of the Church in the past.
     We have now presented a general statement of the principles mown as the principles of the Academy. These principles are one with the Divine Doctrines, given by revelation to the New Church; they are largely applications of that Doctrine to the life of the Church, that the Church may be armed to resist positive and actual dangers that threaten its existence, and that it may do positive and actual uses, which have been neglected, but which are seen to be essential to the upbuilding of the Church. The principles of the Academy, its faith and doctrine are therefore essential and vital, and must be preserved and perpetuated.
     It is clear, however, that what makes the Church is not so much its doctrine as its spirit; for the essential of doctrine, the essential of faith, the essential of law, is the spirit that is in it and while it may be said that doctrine makes the Church, yet it is not the doctrine itself, but the spirit and life within it, that makes the Church.

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It is so with the Academy. The most important principle of all, therefore, has not yet been stated, the principle that is within all, the truth that is within the doctrine of the Academy, the law that is within the law, which is the spirit of the law-this spirit of the Academy, the spirit of its doctrine and law, the spirit of its work from the beginning, is-the love of truth for its own sake. Whatever spirit other than this may have entered-however much individual men may have failed, even though some have stumbled and turned aside, and all have fallen short of the ideal-still we may speak with a confident faith and say that this spirit, which is the spirit of truth, the spirit which makes the truth the all in all, was present in the initiament of the Academy, and gave character and quality to the teaching and work which followed; and we may speak with the same degree of confidence, that without this spirit, without this principle in the principles of the Academy its confession of doctrine is a mere form, a mere letter, a mere body of faith without the life of faith.
The love of the truth for its own sake is the love of truth for the sake of the truth itself, and thus for the sake of the LORD, Who is in the truth, and not for the sake of self and the world; a love that will lead a man to sacrifice himself for the sake of the truth, and not the truth for the sake of himself; a love that makes him willing to give up fame, reputation, gain, friends, even his own life, for the sake of the truth; that causes him to be regardless of consequences to himself, where it is necessary to uphold the standard of the truth. This is what is meant by the words of the LORD, "He that findeth his life shall lose it, and he that loseth his life for my sake shall find it" (Matt. x, 39).
If this love be in the Church, and continue in it as ruling principle, as its spirit and life, the Church have a spiritual internal from heaven, by which it will be enlightened and guided in the performance of its uses, and by which it will be protected from the spheres in which the spirit of the world rules, for no man will then come to it, or remain in it, who is not willing to sacrifice himself for the sake of the truth, who is not willing to die that the truth may live and prosper. "Then said Jesus unto His disciples, If any man will come after Me, let him deny himself, and take up his cross and follow Me."
CARE NEEDED IN GLEANING FROM OLD CHURCH PUBLICATIONS 1899

CARE NEEDED IN GLEANING FROM OLD CHURCH PUBLICATIONS BENJ. REYNOLDS 1899

     Communicated.
     To THE EDITOR OF NEW CHURCH LIFE:-I notice in the June number of the Life a proposition to change the same from a paper to a magazine, and to introduce short articles and gleanings from current periodical literature, New Church and Old (see foot-note bottom of page 87). I beg to make a few remarks in regard to this subject.
     Changing the Life to magazine form would, I believe, be a great improvement, and, as suggested, it could then be more conveniently read, kept and bound. What I desire especially to call your attention to, is in regard to taking in gleanings from current literature. In an April number of a periodical published in the interest of the New Church, and among "gleanings" taken from a current Old Church periodical, I find printed, without comment, the following:
     "God can make prosperity a curse and affliction a blessing."
     The first part of this "gleaning" is so "Old Church," and so contrary to the teaching of the New, that I cannot imagine how it could have been reproduced in a New Church paper. Imagine the effect upon any one just coming into the Church, and not knowing better, when he is taught that a God of love and mercy can make anything a curse! Now, I do not wish to intimate that anything like such a teaching could ever find its way into the Life, but I mention this simply to show the danger there is in quoting other journals.
     Mr. Synnestvedt's remarks on page 87 of the June number are to the point, especially in regard to "taking in any matter that is not distinctly New Church. The Life supplies this "distinctively New Church matter," and any one knowing how little the authority of the Doctrines is acknowledged in the Church at large, will realize that we are sorely in need of the "heavy substantial diet which is necessary to the growth of the New Church." Yours sincerely,
     BENJ. REYNOLDS.
     Baltimore, Md., June 19th, 1899.
IMPRESSIONS OF THE ASSEMBLY 1899

IMPRESSIONS OF THE ASSEMBLY G.G.S 1899

THE three Assemblies of the General Church of the New Jerusalem which have been held thus far, have all been characterized by earnestness, spontaneity, and joyousness, yet in these respects each has had its own individuality. The first Assembly, it seems to me, was the initiatory stage, the purpose and the delight in which was like that of friends, long associated in the most essential, interests of life, who after a trying separation find themselves re-united, like storm-tossed and nearly wrecked mariners, once more safe in their staunch craft, the sun-carted clouds throwing brightness over even the breakers fast receding from view. The second Assembly, as described in the Journal and by those who attended, seems to have been formative or constructive, and its delight, like that of re-united friends, getting well in touch with each other in the practical undertakings of associate life; busy with re-habilitating their craft after the ravages of the gale, and taking bearings for their course. The third Assembly should call the definitive and more practical one, where activity in churchly uses, already performed and to be performed, begets mutual comradeship, content, and joyousness, with the further sense of being established and secure of the future: the ship, snug and trim, sails set and skies smiling, seems embarked on a voyage bright with the promise of success and prosperity. In short, the meeting was characterized by a strong feeling of fraternity, stability, and security, with a remarkable effect of unanimity and a consciousness of actual achievements, irradiated by a light-headedness born of the hope of spiritual and natural increase.
The number three is connected with the idea of completeness; and certainly the general effect produced by this Assembly was that of having rounded up the preliminary stages of organization and of having gotten well in hand those churchly and academic uses the disturbance of which was the occasion of our recent trials.

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     Among the things contributing to this effect may be included the very clear and satisfying enunciation of our fundamental principles with which the Bishop-in his opening address-gave the key-note to the whole occasion; the business-like quality and form of the reports, and the things accomplished which they record,-as for instance, the formation of that very efficient body and adjunct to the Bishop's office, the General Council; the placing of the Academy corporation on a stable and independent basis, through recent generous endowment; the increasing and more general contribution by members to the uses of the general body-a feature which may be regarded as of deeper import to the Church than even the endowment; the improvement in the schools, in the line of practical equipment and arrangement of curriculums; the definite steps taken looking toward providing cheaper subsistence for pupils from a distance, thus rendering available the now disproportionately ample equipment, and promoting extension of the benefits of our Collegiate Course; the adoption of New Church Life as the official mouthpiece of the General Church; the increasing subscription list of this periodical and the movement toward enlarging the paper and making it a magazine,-all these are real, substantial ground for encouragement and pleasure. These are heightened by the fact that the question of a permanent name for the organization has at last been settled and the name chosen which has already enlisted the affection of the members and which certainly, better than any other yet suggested, expresses the uses and quality of the "General Church of the New Jerusalem," and the purposes and spiritual aspirations of those who compose it.
     I have referred to the distinctively "Academy" note which the Bishop sounded in his address, with its Statement of Principles; but even more characteristic of the spirit in which the members of the "General Church" are led to regard the work before them, was his final leading up to the one thing which alone makes doctrine of any value,-which makes the Church a Church, religion a reality, and regeneration and immortality more than mere figments of the imagination,- namely the Affection of Truth for its own sake. It is neither assuming anything of spiritual achievement on the part of members of the new body, nor ignoring anything of finite limitations on their part, to say that they do at least recognize it to be absolutely essential to any growth and upbuilding of a church-to begin in the spirit of humility, and of self-sacrifice,-to look solely I to the Truth in the shunning of evil,-to do the Truth because it is truth, and to do good-that is, to perform uses-because this is of the LORD'S will and from Him alone. "Except the LORD build the city the builders labor in vain." How far this intellectual acknowledgment is to bear spiritual fruit is of course for the future to determine,-certainly it is not a legitimate subject for present speculation nor even contemplation. Our hope is, under Providence, in the future; our duty is in the present.
     The Address gives an interpretation of the term "Academy Doctrine" which may be to others as to me, peculiarly satisfying. It says: "These principles are one with the Divine Doctrines given by Revelation to the New Church; they are largely applications of that Doctrine to the life of the Church, that the Church may be armed to resist positive and actual dangers that threaten its existence, and that it may do positive and actual uses, which have been neglected, but which are seen to be essential to the upbuilding of the Church." The term "Academy Doctrine," then, designates simply certain recognized and well-defined applications of the Doctrine of the New Church. It is application that especially brings to light and exhibits either similarities or divergencies of affection and of faith; and this explains the notable unanimity which, despite great differences of natural temperament, has all along held, together most tenaciously, through trying vicissitudes, those who have been in connection with the Academy and with the General Church of Pennsylvania and its successors. When men apply the doctrine of life similarly, it is apt to be because they are in similar affections; and the applications of "Academy" doctrine are all-pervading. When the teachings of the New Jerusalem ire held to mean that in those teachings is the very appealing of the LORD;-that the Church founded on them is to be entirely distinct from that body which because it does not and will not receive, is consummated and rejected by the LORD;-that the Priesthood is the Divine means of establishing the Church, and is to be governed by the LORD alone, through conscience and without external bond; that Baptism is the divinely appointed state of entrance into the New Church, and hence that as such it is to be found in that Church only, that Baptism and the Holy Supper are the Sacraments; of the New Church, and indispensable to its worship, and that the wine of the Holy Supper must be the correspondential substance enjoined by Doctrine and not "must;"-that marriage is to be of those only who are in similar faith, and this especially in regard to the faith of the New Church;-that human prudence in the regulation of bearing offspring is an abomination;-that the work on Conjugial Love is all of it Divine Revelation for the New Church;-that the New Church is in itself a Celestial Church; that Unanimity,-as a principle and motive but not as a rigid law,-should prevail in Church life and activities;-that legislation is for the present need, and that forestalling the future is hurtful;-and that Education of the young furnishes the chief field of Evangelization;-such applications of the Doctrines as these cannot fail to produce a common habit of thought and life in the men who uphold them, constituting a bond the strength of which is snot to be measured by any standards of temporal and worldly interests and sympathies.
     Therefore what gave real dignity and value to the warmth and unity of feeling which made the General Assembly like "one continuous love-feast"-as it has been called,-was, that it was founded on something much deeper than the mere dictates of kindly impulse,-on a oneness of faith and of practice which has been long proved and severely tested, and which, therefore, cannot but inspire the members with a deep and abiding trust and satisfaction in their cause and in each other, not computable in value by set terms of formal speech. That this spirit and attitude is appreciated and will be cherished and strenuously defended, is, I might say, a cardinal point in the private "confession of faith" of every loyal member of the General Church. It is not, I think, a thing to be afraid to mention; for in so far as it exists it is not directed to the persons who compose the Church, but to its principles and uses, and to persons who identify themselves therewith. That reminds me that the tendency in the meetings to rise above considerations of mere person was especially noted by some who were new to the Assemblies. These things are spoken only as matters of encouragement which may offset in part the many discouragements we are likely to encounter so long as we live and the natural man remains unregenerate.
     The desire to look beyond person to principles and uses came out strongly in the remarks which were called forth by the generous gift to the Academy, announced in the communication of the Academy to the General Assembly. The sum involved probably represents no greater sum, to say the least, than the principal of what the donor has been contributing all along,-regarding the latter as interest on a sum invested,-but its presentation in a lump sum brought with it a realizing sense of how much is being done; besides which the Academy is of course placed in greater security by holding the principal in fee simple.

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The perception of these things, and of the Providence which seemed thus to be pointing to the permanence of the educational work so near the heart of all in the Church, was the occasion of some heart-felt tributes of thankfulness, which, though not forgetting the human instrument, seemed especially to be directed upward with a spirit as of prayer to be given strength to meet the responsibilities which our opportunities bring with them,-responsibilities the measure of which may be gauged by the greatness of the opportunities. The incident was a memorable and moving one in the Assembly.
     The next subject considered, after the endowment, was the action to be taken by the Assembly upon the Name of the General Church. The Communication from the Council of the Clergy to the Assembly stated that that Council, according to the request of the Assembly, had considered the subject and had chosen the title,-"The General Church of the New Jerusalem." As in that Council, so there were some also in the Assembly, who would have preferred another name,-some few, the "Academy Church," and "some fewer," the "Episcopal General Church;" but here, also, as there, it was felt that the indications seemed to call for action, the more so, since further postponement would practically amount to making the provisional name permanent by custom. It was considered further, as being of Providence, that after two years of earnest consideration and effort we were no nearer to finding a designation which would strike all as unexceptionable, or one as well-supported by reasons as the provisional name; and so, the vote, when, after an interesting discussion, it came at last, found all rising, including the ladies, to adopt, with great enthusiasm, the title,- "The General Church of the New Jerusalem," and the whole Assembly suddenly broke forth into the unpremeditated singing of "Our Glorious Church, Thou Heavenly Bride." The Bishop then made formal announcement of the chosen Name as the permanent tithe of this body.
     The free and extended discussion of the subject of Organizing the House of the Laity, though leading to no immediate result, served the purpose which is looked for in this, the purely deliberative body of the Church- drawing out the thoughts of members and affording all suggestions possible to the General Council, to which body the matter was finally referred.
      The reading of the Message of the General Church to the General Convention, written by the Rev. Alfred Acton, was listened to with close attention, and it was a matter of gratification that, owing to the promptness of the President of the latter body, the reply of Convention could be listened to at the same time. The present status of the relation of the two organizations seems to be well-expressed in the following resolution presented by Pastor Synnestvedt:
     WHEREAS, This Assembly has heard with pleasure the friendly message from the General Convention of the New Jerusalem in the United States of America, written by its honored President, the Rev. John Worcester, wherein the usefulness of our present separateness of organization is recognized, as well as certain general uses in which we have a common interest, therefore be it-
     Resolved, That this Assembly place upon record its readiness to co-operate with the said body in any of the general uses of the New Jerusalem, at any time and in any way which the LORD may give us to see as necessary and useful for the Church; and be it further-
     Resolved, That further communication in pursuance of this our desire be referred to the General Council.
     The discussion of Rev. J. E. Bower's paper on "The Authenticity of Swedenborg's Science," was very interesting, and would be well worth reproducing, but it more properly belongs to a regular report, such as the Journal will be, which is expected to be out very soon. Suffice it to say that the various aspects of the subject all tended to the one view, namely, that Swedenborg was Divinely prepared for receiving spiritual truths in a rational manner by being first introduced into natural truths-not into natural falsities; that the underlying principle of his science are true and correspondential expressions on the natural plane, of laws that rule the spiritual universe. This view is not of revelation, but of rational deduction, and therefore is not to be placed in comparison with things which are of Divine authority; the plane is different. But when once we become convinced that Swedenborg necessarily must have been-as he himself says-led to "investigate and teach natural truths" in order that he might afterward investigate and teach "spiritual truths in a rational manner" (Inv. 20) we must, if only for mere consistency's sake, regard affirmatively the natural philosophy which has been provided for us in this wonderful way. This view is the same that has been held consistently in the Academy from the first, although there have been efforts made to represent us as ascribing to Swedenborg's scientific work the authority which belongs to Revelation alone.
     Among other questions the Assembly considered,- The General Council (the nature and functions of which were explained, to the great satisfaction of the Assembly); "The Sustenance of the Church," "The Methods of Extending the Benefits of the Academy," "Collegiate Education," "The Proposed Change of New Church Life to Magazine Form," (viewed affirmatively), "The Time of Meeting for the Assemblies." "Evangelization," a paper by the Rev. Ellis I. Kirk, owing to lack of time, was not discussed.
     The meetings were attended by one hundred and ninety-nine persons, one hundred and fifty-four being members. Among the visitors were Rev. E. J. E. Schreck and Mr. A. H. Hill, of Detroit, who, by special invitations which was extended to other visitors also, took seats with the Assembly, with privilege of the floor. Mr. Schreck spoke on several of the more important of the subjects discussed, and also in after-dinner speeches. Dr. H. Becker and Dr. E. K. Richardson, both of Toronto, were also present at most of the meetings.
     Space will not permit of dwelling upon the many pleasant features of the Assembly,-the social occasions; the patriotic celebrations of "Dominion Day," July 1st,-Canada's Anniversary of Confederation,-and "Independence Day," July 4th, together with the mutual felicitations between the Canadians and "Americans" on those occasions; the unbounded hospitality of our hosts, an the excellence of their arrangements; to which might be added the admirable adaptability as well of the Church-and-School building to the use of Assembly as of the commodious tent to the use of material refreshments and general sociability. What greatly enhanced enjoyment of the spacious and well-kept grounds (four acre) was, that shrubbery and trees, lawn and drive, all represented affection of the Berlin members for their Church ultimated in hard labor. The heat of the last two days and the expressed wishes of a number concerned, led to the reluctant abandonment of the Meeting for the Teachers and Parents. The Teachers' Institute held a useful session on Wednesday, which will be reported in a later number of this paper.

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     On Sunday morning Bishop Pendleton preached; assisted in the service by Rev. E. J. Stebbing, the attendance being over two hundred. The sermon is published in this number. In the afternoon there was a very impressive administration of the Holy Supper, to 144 communicants, Rev. Messrs. Acton and Doering assisting Bishop Pendleton. In the evening a sacred concert gave as much delight by the warmth of the sphere as by that of the very enjoyable program. The singing of Psalm xviii was especially effective in certain parts, and the beautiful Psalm xli was well rendered.
     The Men's Meeting, on Monday evening, was very fully attended, and proved interesting and useful. The position involved in the eighth of the Bishop's statements of Academy principles, was considered and sustained.
     According to the signed roll-books the full attendance at the Assembly was 199 persons, of whom 154 were members, 21 adult visitors, and 24 young people.
     For more and much fuller details of the proceedings and discussions the reader is referred to the forthcoming report of the Journal of the Assembly.
     G.G.S.
LAY IMPRESSIONS OF THE ASSEMBLY 1899

LAY IMPRESSIONS OF THE ASSEMBLY J. A. WELLS 1899

     THE strongest impression left upon me by the Assembly was the evident growth of the General Church, and the satisfactory manner in which it seemed to be emerging from its chrysalis state into a permanent form. This was shown by the adoption of the permanent name, the announcement of the formation of the Bishops General Council, and, more strongly than anything else, by the declaration of the "Academy" principles in the Bishop's opening address. These were received with an enthusiasm which left no room for doubt as to the unanimity of the Assembly as to these doctrines.
     There was only one motion negatived during the Assembly, and only one subject brought up upon which there seemed to be a radical difference of opinion. This was in regard to making the House of the Laity a self- perpetuating body. Near the close of the meeting, Mr. N. D. Pendleton moved that a committee be appointed to nominate an Executive Committee to serve for the ensuing year. Mr. Synnestvedt moved as a substitute that the present Committee be continued, with power to add to their number. The Bishop asked Mr. Pendleton whether he would accept the substitute; but he declined to do so, as he considered that the passing of the substitute would practically make the Executive Committee self-perpetuating. The substitute was put, and while the noes were not much more numerous than the ayes they were considerably louder, and the substitute was declared lost. Mr. N. D. Pendleton's original motion was then put and carried without a dissenting voice. The problem of the permanent form of the Lay House will no doubt be solved before the next Assembly, by the General Council, to whom the question was referred.
     The progress of the Church in externals as well as in internals was shown in the manner in which the details in regard to dinners and suppers were carried out.
     This was such an improvement over previous Assemblies that the visitors from Chicago and Huntingdon Valley acknowledged that they had much to learn from their friends in Berlin. It is very gratifying to know that the meals were a success financially, as well.
     J. A. WELLS.
Title Unspecified 1899

Title Unspecified Editor 1899

THE Editor desires to have his memory refreshed by repetition of a business commission concerning the Life, given him during the Assembly by some one-name not recalled.
DIVINE LOVE 1899

DIVINE LOVE EVELYN E. PLUMMER 1899

     (Suggested by Heaven and Hell, n. 238.)

O LORD, Thy love, through heavenly spheres descending,
     With blessings all crested life doth till;
Outpouring, ceaseless, in unmeasured fullness,
     It's perfect gifts proclaim Thy holy will.

The angels turn to Thee, as flowers to sunshine;
     And all their being of Thy love receives;
Their quickened pulses thrill at its inflowing,
     With newer sense of what Thy love achieves.

To rhythmic sweetness of every word attuning,
     It breathes of heaven in each according tone;
From angel lips it melts to tears the hardness
     Of stony hearts, to love of Thee unknown.

It moulds the shapeless clay to forms of beauty,
     With heaven-sent glory gilds the evening sky;
The myriad voices of Creation own Thee,
     Alone the Source of Love, O Thou Most High!
     EVELYN E. PLUMMER.
Notes and Reviews 1899

Notes and Reviews 1899

     THE congregation which has been enjoying the ministrations of the Rev. T. F. Wright, resident Professor of the Cambridge Theological School, has raised $6,000, which, when augmented by a like sum from other sources, and a third $5,000 which has been voted by the corporation of the school, is to build a suitable chapel on the school grounds, in place of the present cramped quarters.

     REV. S. WORCESTER in New-Church Messenger: "I have no sympathy with those who rest satisfied with the idea of a general Church, of a 'Church universal,' and then look around in the world and claim as a part of that universal New Church all that seems good in the world, and all who are trying to live good lives. It not sufficient for one to claim that the New-Church leaven has leavened the whole lump; the same claim is made with equal force and show of justice by every religious body. We can only claim as ours beyond dispute that which bears our name."

     MEMBERS of the General Convention have recently heard through the Messenger some pretty plain speaking; first, in an article "Commentary on Convention," by "A Convention Layman" and secondly in a paper on "How We May Best Furnish Pastoral Service to Our Smaller Societies," in which the writer the Rev Samuel Worcester, enunciates some wholesome and timely truths concerning the "Permeation" idea, and concerning prevalent indifference to New Church distinctiveness and to the fundamentally important teachings concerning Conjugial Love, as bearing upon the dwindling away of New Church Societies.

     THE New Church Messenger for July 12th contains a letter from Mr. J. H. Ackroyd, of Mauritius, to the President of Convention, communicating from the Society there the news of the death of Mr. Napoleon Lesage, on April 28th, at the age of seventy-three. In was in 1879, that Mr. Lesage succeeded the first president of the society, the lamented Edmond de Chazal, in 1879, to whom-according to Morning Light (July 1st)-he had been faithful lieutenant and co-worker. Since then, up till within a short period of his decease, he conducted services gratuitously with great diligence and regularity. He is said to have been a diligent student of the Writings and to have interpreted them with fidelity. His successor is Mr. George Clifford Mayer, whose address is "Vacoa" Plaines Wilhelms, Mauritius. Mr. Mayer's place as vice-president is occupied by Mr. A. de Chazal.
     Mr. Ackroyd asks advice concerning the Society's applying for state aid, since the government of Mauritius already materially assists the Catholic, the Anglican, and Presbyterian churches. There are certain objections, the letter says, to becoming in a measure a state church, but on the other hand, without aid the Society has no prospects of being able for a long time to secure a minister. President Worcester, in reply, refrains from giving positive advice, in the absence of fuller knowledge of the circumstances; but as an American he would shrink from the "complication."

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     THE July New-Church Review contains an article, by the editor upon the Rev. S. Hector Ferguson's Spiritual Law Through the Natural World, which work was the occasion of the charge of heresy recently brought against the author by the Melbourne (Australia) Presbytery, as noted in our last number says the article-which opens with an account of the proceedings in the Presbytery,- "The book is small but is written in a style which is so concise that much food for thought is found between the lines. Its nine chapters are no doubt condensations of extended discourses on the themes of the Soul, Resurrection, the Spiritual World, Judgment, the Trinity, the Atonement, Justification by Faith, and Forgiveness."
     Quotations from the preface clearly indicate the writer's design to overturn orthodox standards of faith and to substitute a definite and rational faith, such as will bear the light of intelligent analysis. Mr. Wright finds the book wholly in agreement with fundamental New-Church Doctrines, but says that the author does not anywhere name the theology which he has thus adopted. Still, Mr. Wright apparently does not find in this any ground for serious criticism, for he says that "the Newchurchman will hail this book with joy, for he confesses himself liable to present his faith in such interior forms as Mr. Ferguson a hearers would scarcely be able to follow,"-also in too large instalments at a time,-while "Mr. Ferguson, in the flush of his new insight into the Word, suits his thought to his people, and does it with admirable clearness and cogency."
     Mr. Ferguson's book may be all that Mr. Wright thinks it; but will his constructive work succeed if he continues his policy of suppressing the name of Swedenborg. Is he not bound to supply, in place of the faith he undermines, a definite, tangible source of authority higher than any mere "views," even of so intelligent a man as Mr. Ferguson seems to be? What maintainable motive can there be for the suppression? Prudence? What need,-what possibility can there be, of prudence or wisdom greater than that of the Providence which led Mr. Ferguson himself to the feet of the LORD as He now alone can be known-in the Writings of Swedenborg? History records many of these efforts to disguise, attemper, and accommodate the truths of the Second Coming to the uninitiated, fearing to let the LORD announce concerning Himself, through His own, chosen messenger; but few-we doubt if any-of these movements can he shown to have resulted in permanent church-building.
UNIQUE BOOK 1899

UNIQUE BOOK G. G. S 1899

     ASTRONOMY may be called the poetry of science, potent in its appeal to imagination, to the sense of the sublime and to the emotions of humility and reverence. How shrinks into nothingness, in our contemplation, the petty, sordid side of humdrum life before the stupendous sweep of the planets, and the course of suns swinging through space, each carrying a universe, in a mighty, silent, flashing flight, that for speed almost outruns thought itself. What an emancipation to the mind from earthly thoughts, to launch out into depths unfathomable, in fancy distancing planets and comets, traversing majestic star-reaches, visiting the bright-hued glories of the celestial spaces and listening in spirit, as it were, to the mighty "harmonies of the spheres." And remembering that these vast expanses and countless orbs all represent at once the least and the greatest of created things-a worm of the dust and yet the image of the Creator Himself, and the object of His creative design and infinite love,-how overwhelming the thought and sense of the unworthiness, the nothingness of him for the sake of whom creation exists!
     What a transformation there will be in astronomy, as in other things, when, in the name of Him who saith, "Behold, I make all things New," it stands rehabilitated, infilled with meaning and life, connected once and for all with the Source of all life and motion, illumined by the new light, which reveals as never was done before the presence and operation of the Creator in His creation! But in this change there is work given foil the Church to do. As a step in the right direction, we welcome the modest but attractive and tastefully garbed book which comes to us from England, written, however, by a pen more familiar to American readers.*
     * SUNS AND WORLDS OF THE UNIVERSE; Outlines of Astronomy, according to the Philosophy of Emanuel Swedenborg; by the Rev. J. E. BOWERS. James Speirs. London, 1899.
     Suns and Worlds of the Universe is unique in that it groups commonplace astronomical information-some of it rather elementary in character-with Swedenborg's profound theories of creation and disposition of steller and planetary bodies, and the theories of modern science; together with revealed scientifics of the Writings concerning the inhabitants of other planets. As the preface states: "the chief aim in view . . . has been to contribute to the task of bringing more to general notice Emanuel Swedenborg as a Natural Philosopher;" but r. Bowers is a missionary, and as such doubtless encounters many whose educational advantages have been more or less below what the present rising generation looks upon as indispensable and expects as a matter of course. With this in mind, one can understand why, in a work dealing,-not inadequately though generally,-with the profundities of cosmic science, material is introduced which would be looked for rather in the science-primer series; as, for instance, where nearly two pages are given to proving that the world is round. Quite enough is presented, however, of the philosophy of First Principles to whet the appetite for deeper draughts and richer feasts at Swedenborg's own bounteous board; while at the same time the general tone of the book, and the line of thought followed are calculated to instil a rationally-grounded reverence and devoutness only to rare nowadays. It is perhaps the dominant merit of the book that it supplies, consistently throughout, in clear and unequivocal fashion, the religious element which is the need of the single-minded and sincere, who desire to see God in everything of His universe, at once the Creator and the Life of all.
     Part I treats of the Sun being the centre and central cause of our planetary system,-in contradistinction to the prevailing theories which are based on the fundamental error that derives first principles from the circumference instead of from the centre, thus reversing true order. The sun, however, is shown to be only the type of the Creator, the LORD Himself, who is that real Centre of Creation which some have mainly conceived of in material form, as being possibly some vast, transcendent orb, whose glory should be as that of many suns. Mr. Bowers shows that knowledge of the two suns, that of heaven and that of the earth, is essential to any knowledge of the philosophy of the universe. Because this, to be a true philosophy, must deal with cause and effect, thus with the world of causes-that is, of spirit,-and the world of effects,-of nature; and only by knowing the existence and nature of that which is causal and above nature, can there be any understanding of effects, which includes, besides ultimate effects, that which is apparently but only derivatively causal, because belonging to the natural world. Thus our author is compelled from the very first page to draw upon not only Swedenborg's natural-philosophical works, but upon the theology of his later ones, which to the Newchurchman are the inspiration of the "scientific writings," and which alone unlock the secrets of the other life.

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     In treating of the origin of the universe a suggestive contrast is drawn between the true idea and that of materialistic science, which conceives of the universe as existing in itself, independently of a First Cause, denying all its properties and all its wonderful phenomena of life, from the inert, impotent, first-conceivable forms of matter, and attributing the faculty of creation solely to "attraction and repulsion, centripetal force and centrifugal force, condensation and rarification of material particles" (Haeckel). This latter conception, it may be interjected, constitutes a fit companion piece to that of other self-stultifying hypothesis of the old theology, which-derided by science-represents the universe as created out of nothing. Examined a little closely they amount to the same thing; for to derive life from that which is not life is to imagine something coming from nothing.
     The Nebular Hypothesis, which has been a stumbling-block to some Newchurchmen, and which reigns triumphant in the halls of modern science, is shown to be not allied to but antipodal to Swedenborg's cosmogony, which derives creation not from the circumference but from the centre,-not from a diffused, gaseous chaos, but from solar activity, clothed and embodied in forms and forces of the atmospheres, and finally concreting in the hard particles of water and the solid molecules of earths.
     Page 85 presents some sentences from the beginning of Swedenborg's Principia as defining his philosophy, showing that the finite cannot exist but from the Infinite, and this through a First Ens which he calls the "Natural Point," this being the essence of motion, the first and highest of all forms,-the spiral. The mechanism of creation must be according to space and figure, thus according to geometry and the highest of geometrical forms is the spiral. "Mechanism is geometry in action" (Principia).
     An objection to Swedenborg's theory of creation advanced by some Newchurchmen, namely, that he himself afterward, in the Writings, condemned the idea of a natural point, as being "a thing of no predication and therefore not anything,"-is met by showing that such point is a figment of the philosophers and not the same as that by which Swedenborg's Principia a natural theory would have creation begin.
     "This conception, however, as to the origin and qualities of the natural point, is essentially different from the idea of the "points" from which other natural philosophers have conceived the universe to have been created. Swedenborg says the natural point was produced by motion from the infinite. Other philosophers mostly imagine that points were produced by motion resulting from forces inherent in gaseous or nebulous matters themselves. The former is the conception of the evolution of the finite universe from the infinite and omnipotent God. Its creation proceeding from the natural point, as the mediate centre, toward the circumference; the sun being first created, and then, by means of the sun, the planets. But the latter is the idea of the evolution of the universe from points, its creation proceeding from the circumference toward the centre: thus the planets being first formed, and lastly the sun; and the entire process being effected quite independently of a personal Creator" (p. 87).
     It may be in place to observe in this connection, that careful reading of such passages as True Christian Religion, n. 20, and Divine Providence, n. 6, will show that the "natural point" which is there discredited, refers to a doctrine concerning the origin of all things; but this is a very different thing from Swedenborg's natural point, which is only that first medium by which the activities of the nascent spiritual creation, actuated. By the Creator Himself, initiated into existence the wonderful "facts" of matter and spaces. When we reflect that the understanding of creative processes requires the elevation of the mind above time and space-for these were not, as yet,-we may, perhaps, be aided in coming into a mental attitude of improved receptivity toward the instruction of him who was prepared, even as to natural truth, by the LORD Himself, for a sublime office.
     We can not follow the author in detail throughout the various Parts into which the book is divided. The heading are as follows: The Sun; The Creation of the Planets-including further consideration of the philosophy of the origin of matter; The Inferior Planets; The Earth and Its Satellite; The Superior Planets; Fixed stars-Milky Way-Nebulae; Comets, Meteors and Related Phenomena, and, Miscellaneous Observations, on Astronomical History, Hypotheses, and Unsolved Mysteries; concluding with a Supplement-a thesis on Man a Microcosm; following which is an appendix containing explanatory notes treating of the Nebular Hypothesis, the Spectroscope, etc. An index completes the work. The note on the spectroscope would have been made more intelligible to the uninstructed by giving are information about the spectrum.
     Reviewers of this book will be somewhat puzzled, I fancy, to know how to place it, owing to the peculiar combination of material already referred to, added to certain evidences that the author is not a scientist. But the work is intelligently and carefully written, in a spirit of appropriation of its sublime theme; and the subject-matter must command the respect of the thoughtful. For the average reader at-large whose good fortune throws it in his way, Suns and Worlds of the Universe will furnish many things of new and striking interest and instructiveness if it does not open a new world of truth; and though to the already well-informed there may seem to be some superfluity of data, yet to many more the interest and use will be all the greater for the presence of that very matter, dealing as it does with wonders which tax the mental powers to conceive and grasp. I hope and predict for the bock a career of usefulness, upon which may it not be slow in entering.
     G. G. S.
FROM SWEDEN 1899

FROM SWEDEN 1899

THE Council of the "Swedish Congregation of the New Church," of Stockholm, in their last annual report mentioned the purchase of a lot for temple, and the possession of a temple fund amounting to sixty one thousand crowns. The Rev. Albert Bjorck has been engaged as the pastor of the congregation for another year. The Council deplores the form of the recent doctrinal controversy in the Swedish Church (respecting Pastor Bjorck's new teachings on the non-eternity of hell), but maintains "that a calm exchange of opinions in the love of truth and respect and toleration for varying views, must contribute much to open the infinite treasures of the truth in the Word, of which the Writings of Swedenborg, according to their own statement, contain only a small part."
Against the latter part of this statement, which is evidently intended as an excuse for Mr. Bjorck's open denial of the New Church Doctrine respecting Hell, Pastor Manby, of Gottenburg, in the April number of his journal, makes a vigorous though laconic protest. Acknowledging that Swedenborg's Writings "contain only a small part of the infinite treasures of truth in the Word," in the sense that these treasures can never to eternity be fully expressed either in human or in angelic language, but only in the Divine language of the Letter of the Word, he shows, on the other hand that "the Divinely-given Doctrine of Heaven" is fully able to express or set forth the Word as a whole, but in some manner-that is, as Doctrine. For if "the Law and the Prophets,"-i. e., the whole Word-could be contained in the "two great commandments," nay, in the still briefer form of the Golden Rule, surely the LORD could open His Word as a whole in the Writings of Swedenborg."

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CHURCH NEWS 1899

CHURCH NEWS Various 1899

     REPORTS AND LETTERS.

     THE Third General Assembly of the General Church of the New Jerusalem was held, according to announcement, in Berlin, Canada, June 30th to July 4th. Bishop Pendleton presided. The First Day included the reading of the Bishop's address, reading of reports and communications from the Officers and Councils and other bodies; Message to the General Convention and the reply to the same; discussion and adoption of the name of the general body; and discussion of the proposed change of New Church Life to magazine form.
     On the Second Day, the same subject was continued and the change generally favored, action, as usual, being left to the Executive Committee. The subject of the General Council was considered, and the nature of that body fully explained, on lines already published in the Life, and a resolution of approval was passed; the question of organization of the House of the Laity was discussed, and finally referred to the General Council.
     On Sunday, Bishop Pendleton preached in the morning, on "The Slow Growth of the New Church" (Apoc. xii, 6), to a congregation of over 200. He was assisted by Rev. E. J. Stebbing.
     In the afternoon the Holy Supper was administered to 144 communicants; Pastors C. E. Doering and Alfred Acton assisting Bishop Pendleton.
     On the Fourth Day, the report of the Executive Committee was read. The question of Sustenance of the Church was discussed; also that of Extending the Benefits of the Academy Collegiate Education, with especial regard to cheaper sustenance of pupils, and supporting pupils not furnished with the means. In conclusion, a paper was read by Rev. J. E. Bowers, on "The Authenticity of Swedenborg's Science."
     On the Fifth Day Mr. Bowers' paper was discussed at length; also the Time of Year for Meeting in Annual Assembly, which was referred to the General Council. The invitation to meet in Huntingdon Valley, in 1900, was accepted, with thanks. The Executive Committee for the ensuing year was elected, comprising Messrs. John Pitcairn, Robert Carswell, B. M. Glenn. F. A. Boericke, M. D., S. H. Hicks, C. Hj. Asplundh, John A. Wells, Richard Roschman, H. L. Burnham, A. S. Pendleton, Edward Cranch, M. D. and George A. Macbeth. The Secretary cast the ballot for the Assembly. By suitable motion Mr. Pitcairn was elected Chairman of the Committee; which was furthermore empowered to add to its numbers.
     A paper by Rev. E. I. Kirk was read, on "Evangelization," but time did not permit of discussion.
     A number of questions on the Docket were, by motion, referred to the respective bodies most appropriate, for consideration; and the meeting was adjourned, to meet at Huntingdon Valley next year, subject to the call of the Bishop.
     With the exception of the promenade concert, appointed for Monday evening, the program published in the June Life was carried out. There was considerable private hospitality and social life during the meeting, and the visitors came away with warmest and pleasantest memories of their Berlin entertainers. Quite a number who made Toronto a stopping place on their way home to the "States," congratulated themselves that they had done so, both on account of their reception by the members of that society, and also because of the beauty and general attractiveness of that enterprising city. On Sunday, July 9th, Rev. C. T. Odhner preached to the Parkdale congregation and visitors, and in the evening a social at the church gave the members and friends of the General Church a better opportunity to get acquainted. Some speeches were listened to, still warm with the glow of the recent Assembly, and as in Berlin, both those who had attended add those who had not, declared their desire so far as practicable-their intention to attend next year.

     Huntingdon Valley.-DURING the Assembly the pulpit here was filled by Pastor and Mr. Emil Cronlund. On July 16th Bishop Pendleton preached on the "Woman Clothed with the Sun" (Apoc. xiii, 1); and in the evening the members met and listened to an account of the Assembly, which seemed much appreciated. On July 23d Mr. Odhner preached on Sampson,-the Letter of the Word.
     Glenview.-THERE is nothing going on here except the Sunday worship. In the absence of our pastor, services have been conducted by either Rev. D. H. Klein or Rev. H. B. Cowley. We had a very good "19th of June" celebration, the best in many years; but it was one of those meetings which are hard to describe and give an adequate idea of; nothing very new promulgated but a rehearsal of the principles and truths which have animated our church life during the past twenty years. The sphere was very strong, especially when, after having the thoughts and affections on that spiritual plane, they came down to the natural, in toasting (very warmly, I assure you) to two of our patriarchs, Mr. Forrest and Mr. Blackman. We received a most beautiful letter from Father Forrest, and also a message of love from Mr. Blackman. These two friends and fathers of our Church will probably soon leave us for the other world, and as we toasted to their eternal happiness though comparatively little was expressed, our thoughts were filled with the abundance of evidence of their mighty love for the LORD'S truths in the Doctrines of the Church, the uprightness of their lives and their affection for their fellow-members of the Church.
     A. E. N. (from a private letter).
     Brooklyn.-Sanvrees were closed for the summer on June 18th, after a pleasant, and, we hope, a useful year. The closing was made the more pleasant by a visit from the Bishop, which had been expected for some time
     The Bishop arrived here on Saturday, 10th and remained until the following Monday. On Sunday he conducted services, and preached from John iv, 37. The sermon was a very instructive one, showing that the Church and, indeed, the whole human race on earth, is enjoying the fruits of the labors of those who went before them; and that on every plane of human thought and activity, from the spiritual down; thus that we have literally entered into the labors of others. The whole discourse demonstrated clearly this truth, that the human race in the entire universe forms one great whole of which the individual man, spirit, and angel is but a part, each depending upon the rest for his life and support, and in turn reacting upon them, and that what unites the whole, or makes it a one, is use.
     After the sermon, the Most Holy Sacrament was administered.
     The Bishop's visit, though short, was very useful, and greatly enjoyed by the members. We were particularly interested in his account of the present encouraging state of the Church in the various localities he had been visiting.      A. CZERNY.
     Colchester.-On Sunday, June 18th, the Society welcomed a visit from the Rev. G. C. Ottley who, with his family, is about to leave England for several years' residence in France, Mr. Ottley assisted and preached at the morning service, and in the evening delivered a spirited address at a social which was given in his honor. Mr. Ottley has lost none of his clearness of vision or power of expression, and his remarks were felt to be instinctive and helpful to all who heard them.
     THE sacrament of the Holy Supper was administered to a large number of communicants on Sunday, June 25th, Pastor Acton officiating.
     The anniversary of New Church Day had ultimate celebration here by an Excursion to the seaside place of Frinton; about seventy friends participated in the day's outing and partook of a tea together, the meal being characterized by the hearty singing of "Our Glorious Church" and "Vivat Nova Ecclesiae." Needless to add the youngsters; both old and young, enjoyed this hugely.     J.P.
FROM THE PERIODICALS 1899

FROM THE PERIODICALS Various 1899

     SWEDENBORG SOCIETY.

     EIGHTY-NINTH ANNIVERSARY.

     THE Annual meeting of the Swedenborg Society was held in London on June 19th, 1899, the Rev. James Hyde, Chairman. Morning Light publishes a full and interesting account, from which we cull the following items.
     The report of the Secretary mentions that the Writings are now represented by sixteen languages, European and Oriental. The total delivery of publications during the year may be classified thus: of the Theological Writings, 2,939 volumes-187 in Latin 6 in German, 26 in Welsh, 3 in Italian, 18 in Hindi, and 18 in Arabic; of the Documents, 118 volumes-33 Hindu Gentleman's Reflections, 3,958 parts of the Concordance, and 8,000 Swedenborg leaflets. Presentations have comprised 1,349 volumes, as compared with 1,162 last year; 2,000 [20,000?] leaflets, as compared with 22,000. Of the books 817 were presented to Free Libraries, as against 876; 5 volumes of T. C. R. and A. R. to ministers and students; 23 to private persons, one H. H. for review, applied for by the Aberdeen Catholic Herald; 34 to a New Church Society; and 109 in Latin and 17 in English to 13 New Church ministers.
     A grant of 100 copies of T. C. R., or of the Compendium, was made for sale at the lectures of the Rev. J. Deans, who had been successful in that line last year.
     Mr. J Stuart Bogg had procured 24 copies of D. L. W. and presented them to gentlemen representing a wide range of scientific pursuits, which were enumerated.
     Dr. Tafel's Documents Concerning Swedenborg have been furnished to 38 Free Libraries-a valuable and important donation.
     Heaven and Hell, which last year was presented to a number of Indian scholastic institutions, has been supplied to them in English also where desired.
     Presentations abroad include: T, C. R., A. R. and A. C., vol. 1, to Rev. Andrew Gray, N. Z. (at the instance of Rev. J. F. Buss); 3 volumes to Mr. J. de
Silva, Ceylon; Hindi H. H. to Mr. M. R. Bhatt, Baroda, India; to Professor Scocia, Florence, Italy, 6 copies of H. H. in Italian.

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Copies of the Arabic H. H. have been presented to Lord Kitchener (in best morocco, extra gilt, the receipt having been acknowledged since) to Sir Francis Wingate and to Lord Edward Cecil.
     The offer made to ministers in Holland of T. C. R. and A. R. has resulted in a call for 113 copies of T. C. R. and 100 of A. R., with probably more to follow. Mr. T. B. Pandian, formerly a Hindu Brahmin, also received the T. C. R.
     With respect to the publication of the Philosophical and Scientific Writings, authorized by the last annual meeting, many communications have been received from the Swedenborg Scientific Association of America, and the present position of matters is as follows:
     The proposed translation of the Principia,-which was selected to begin with, as not only the most important but also the most in request,-has been modified to a revision of the Clissold translation, with the substitution of modern scientific nomenclature. One-third of the work has been revised. In America it will pass through the hands of five editors,-Prof. C. R. Mann, Rev. F. Sewall, and others, to act with whom in that capacity the Committee appointed Rev. J. H. Rendell, B. A., and Rev. I. Tansley, B. A. These appointments have bees accepted by the Scientific Association. The question of adding an introduction such al that of Mr. Clissold in the former edition, and of the reappointment of a purely scientific editor and annotator,-have not been settled. The reissue of The infinite was determined upon, this work being well fitted, in the opinion of both the Swedenborg Society and of the American Association, to be the first Volume of the republication of the Philosophical Writings. Rev. James Hyde made a port on the former translation,-to what effect Morning Light's report does not seem to state.
     Rev. J. B. Rendell made a report upon the Daedalus Hyperboreus, urging that as it is the first of Swedenborg's works, and a small one, abounding in ideas for inventions which have since been made actually, it is therefore likely to interest and impress the scientific mind. No decision was made, however, as to retranslation and publication at present.
     The proposal of the American Association (which, so far as the Principia is concerned, is mutually agreed to), is that when a book is produced in America the Swedenborg Society shall take half the copies and pay half the cost; and vice versa, if produced in England. Mr. Wilkinson, translator of the Hieroglyphic Key, has offered to read the proof-sheets of a fresh edition, and to furnish it with an additional preface. His interest in the subject of correspondences is especial at this time, as he is writing on the Egypt of the Monuments and the Egypt of the Bible.
     Colonel Bevington, who contributed last October L50 ($250), to that has added recently L100, in memory of his daughter, Mary Elizabeth Bevington, who was greatly interested in science and who had expressed a wish to possess the scientific works in English.
     A new edition of 1,000 copies of the True Christian Religion recently struck off,-would be a matter for greater satisfaction, if the translation were better.
     Among the five new members of the year may be mentioned Mr. C. J. Whittington and Mr. William Spear, who have become life members.
     Death has removed from the roll of members the names of Mr. T. A. Reed (a reporter, who was led to the New Church during intimacy with the late Sir Isaac Pitman) Mr. John Bragg; Mr. John Nicol, and Mr. R. C. Parkinson.
     The sum of L14 has been contributed by Mr. E. B. Wethey, of Christ Church, New Zealand, toward the presentation of sets of the Arcana to free libraries in that colony. The offering to free libraries in the colonies, of sets, or parts of sets of the Writings, is to be considered.
     The Society contributed L60 toward the just-issued edition of Heaven and Hell in Dutch.-(2,000 volumes), the remaining expense being borne by the translator, Mr. Barger, of Hague. In the distribution of these, the Orange Free State, the Transvaal, Natal, and Cape Colony will be especially in mind.
     A Welsh translation of Heaven and Hell, by Rev. W. Rees, has just appeared, and the volunteer services of the same gentlemen have been secured also to translate the Doctrine of the Lord.
     Signor Scocia has been asked to furnish estimates for new editions of Heaven and Hell and Divine Providence, in Italian, and correspondence is taking place as to careful revision of the former work.
     The New Church Book Association of Stockholm have exhausted their resources in completing the ninth volume of the Arcana in Swedish, and have asked for assistance. The Committee have voted L50 toward the tenth volume, payable on completion.
     Rev. James Hyde has undertaken the compilation of the proposed Bibliography of the Writings, the index to which appeared about two years ago.
     The Society listened to Mr. Rev. Fergus Ferguson, of Melbourne, Australia, who was invited to address them-a brother of that Rev. Hector Ferguson whose trial for heresy by the Melbourne Presbytery last spring was described by Rev. J. J. Thornton in Morning Light end noted in the July Life. Mr. Ferguson stated that his brother's church was no longer the Presbyterian Church of Northcote; that the membership of the New Church which meets in the Town Hall is larger than all the local congregations put together. It had been the beginning of the end when a strong Calvinist and his family rose and left the church during the sermon. Meeting him during the week his (Mr. Ferguson's) brother asked him why he had done so, and was told by him, in a passion that it was because he had denied the tri-personality. "But surely you do not expect to see three different Persons lathe home above?" To which he got the reply that he was sure he would. The great majority still believe in three gods, although with the lips they may only confess one. His brother has been impeached for heresy, but of the 350 members of his congregation all except 25 had gone out from the Church of their fathers, and they are now meeting with overflowing congregations in this Town Hall of Melbourne. The children of the Sunday-school, 150 in number, with their teachers and officers, had on the Sunday following his suspension, mustered at their old quarters at the Presbyterian Church, and had marched down to their present meeting-place in the Town Hall. His brother's book on Spiritual Law through the Natural World-the cause of the prosecution-was, he claimed, New Church throughout, and already about 2,000 copies had been circulated in Australia, -to bring the new truths, he trusted, to the knowledge of multitudes who before had user heard of them. His brother's congregation had come out from conviction, and therefore he had no doubt the movement would be permanent, and although they might not call themselves the New Church, it would: be a substantial addition to those in the world who are advocating the doctrines which have been revealed through the instrumentality of Emanuel Swedenborg.
     Dr. C. Riborg Mann, Professor of Physics at the University of Chicago, who was present as a representative of the Swedenborg Scientific Association of America, delivered an address upon "The Value of Swedenborg's Earlier Writings," which has been reported in Morning Light for June 24th. He began with an appeal for the use of the term " Philosophical" rather than "Scientific" writings, in order that they may not appear before the world as claiming to be what they are not nor profess to be. "Science" is the observation and classification of facts; but this must follow some theory or hypothesis, which constitutes the philosophy. Science must be either positively or negatively minded-that is, attributing all phenomena either to God or to Nature. The former builds its fact-its stones-into a temple to the glory of God; the latter builds to the glory of man, a mighty dam in the road of the onward progress of humanity. In the Principia is given the only positively- minded philosophy of matter the world has yet seen, making nature alive, in the analysis of which we approach nearer and nearer to the Divine.
     The Committee of the following year includes: Mr. Clowes Bayley Mr. R. Jobson, Colonel Bevington, Mr. F. A. Gardiner, Rev. James Hyde, Mr. C. Higham, Mr. T. H. Elliott, Dr. Stocker, Mr. J. Howard Spalding, Mr. J. Gibbey, Mr. A. Backhouse, and Rev. W. A. Presland.
NOTES ON THE NINETY-SECOND SESSION OF THE GENERAL CONFERENCE 1899

NOTES ON THE NINETY-SECOND SESSION OF THE GENERAL CONFERENCE 1899

THE Conference was held in Manchester, June 19th to 24th, a date which perhaps suggested the action taken during the session, making it a standing recommendation of Conference to societies to observe the Sunday nearest the Nineteenth as the Anniversary of the Second Advent.
The Address of the President-the Rev. R. R. Rodgers-is not very cheerful. It states that, despite efforts in almost every society to increase the attendance at public worship-by lectures, special discourses, advertisements, holding of missions, appeals from the pulpit, and constant visiting-many churches are half empty," and, "it is boldly assisted by outsiders that we are very anxious to get other people to attend Church, but we do not believe in it ourselves." On the other hand, there has been increased attention on the part of ministers and leaders to the needs of the smaller and less favored societies. He speaks of great attention paid by societies to child-instruction in the doctrines of the Church, but this seems to be largely fulfilled by lack of parental cooperation. The apathy of the English societies to the administration of the Holy Supper is noted with evident foreboding; he even thinks it would be "better to avow our disbelief in it altogether than confess its importance with the lips and deny it in practice."

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     The Editor of the New-Church Magazine reports during the last-twelve months "only" thirty-eight English and ten American contributors (!) and thinks that perhaps it would be best to merge other journals and have an International Morning Light, Messenger or Review.
     A Fraternal Letter to Newchurchmen abroad, sent out during the year, elicited appreciative replies from Victoria, Jamaica, Nova Scotia, Russia, Portugal, Burmah, Mauritius, New Zealand, and Saskatchewan.
     Isolated Receivers, despite their failure to respond last year to communications of the Committee, have received considerable attention 449 names and addresses having been furnished, on the application of missionary and private institutions.
     The Italian Mission reports that one of the University students referred to last year promises to become a good New Church writer and translator, if encouraged and aided. Professor Scocia hopes to be able to publish this year, some further works, besides calling for afresh edition of Cielo e Inferno and the Divina Providenza. On the second day of Conference the nominee of the previous year, Rev. J. R. Rendell was elected President. The nominee for next year is Rev. J. T. Freeth.
     The President presented a Certificate of Ordination to Rev H. G. Drummond and a Certificate of Recognition, to Mr. William E. Hurt.
     The effort of Rev W. T. Lardge to have a day set apart nearest Swedenborg's Birthday, for earnest supplication to the Lord for the spiritual welfare of the Church, though advocated by Rev. W. H. Claxton, as being designed to "get at the parents,"-was not favored and was withdrawn.
     Mr. Rodger's proposition to raise a Nineteenth Century Thousand Guinea Special Thanksgiving Fund was discussed, and to meet an objection offered to raising money without some definite object, it was decided to divide the sum, if raised, between the Missionary fund (one-half), the Augmentation Fund (one-fourth), and the Pension Fund (one-fourth).
     Memorials were introduced for the late Mr. George Fairbrother, Mr. Thomas Isherwood, and Rev. E. M. Pulsford.
     All but five of the nineteen proposals of amendment to the Rules, brought up by the Committee on Students and the Ministry were passed. Among them was one requiring from a candidate graduating from the "New Church College" "A written promise not to accept a pulpit within four years from his adoption, without the consent of the Committee," advocated on the ground that a student's fitness for work would be better known to the directors of his education than to himself. Mr. E. J. Moore pointed out that "arrangements such as this were not sanctioned in the Writings. The order is, first instruction, then ordination, then experience, and then a pastorate."
     Mr. Freeth moved that a change of rule be effected, so as to provide that a student educated by Conference shall at once be placed upon the list of Recognized Leaders and Missionaries, and may be ordained on the authority of a vote of Conference at any time after he has actually served as Leader of a Society for six months. This seems to have been designed to lessen the term of unordained ministrations. Some, however, would have wished immediate ordination, others a longer probation.
     Rules 147 to 160 respecting the ministers other religious bodies, were rescinded, so that in future ordination must follow the lines obligatory on the New Church candidate.
     Mr. Walter R. Horne, of Nottingham, was adopted as a Conference Student, with the understanding, however, that present funds are fully engaged by there adoption of Messrs. Harry leans and Albert Joseph Wright. Thirty-five pounds were already promised toward meeting the need.
     The appointment of an Editor to succeed the Rev. R. R. Rodgers,-who, on account of impaired health, desires to be relieved,- was referred to the Council. Rev. S. J. C. Goldsack made an effort to open the columns of the Magazine to every school of New Church thought, the articles to be signed. The motion was evidently connected with the exclusion, last year, of an article by Rev. T. Child, on Socialistic lines, subsequently published in Morning Light. The debate which followed concerned mainly freedom of expression through the Magazine, touching incidentally upon the question of what constitutes distinctive New Church schools of thought. From these one speaker would exclude views of the Academy, socialism, anti-vivisection, vegetarianism teetotalism, etc. It was contended, among other things, that high-class magazines admit no controversy (which was challenged) and insert no letters; that the suppression of controversy becomes the suppression of truth when new and progressive modes of thought are excluded; and on the other side that the editor should use his blue-pencil, to which the writer can respond he doesn't like that, by sending no more articles.
     Finally, Mr. Rodgers, answering at length, said, in part, that the resolution, if passed, would be regarded as not Icing short of a vote of censure. The Magazine is not instituted for the presentation of heterodoxy, but for the sake of affirmative New Church doctrine. History is a record of exploded heterodoxy, and where one survives fifty die. The world has been full of quacks, pretenders, theorists and mistaken prophets. The question is, Who is to decide? Yon must trust your editor. First-class journals open to doubtful articles, and those written from different or even opposite standpoint; but no denominational magazines are open to heterodoxy. Censorship is necessary. Even the editor of Morning Light shuts up a debate when he thinks proper. The editor must decide what are New Church schools of thought. He had not allowed contributors to be judge of their own work and dictate what is and what is not suitable for the Magazine as a New Church journal. The motion was lost.
     In discussing a motion (not acted upon) in favor of a doctrinal manual for parents and teachers, in teaching young people from 14 to 20 years old, it transpired that Rev. J. K. Smyth has been engaged for five years on a popular work on Degrees.
     On motion of Rev. G. Meek the consecration of four new ordaining ministers was determined upon,-Revs. J. Ashby, J. Deans, J. R. Rendell, and R. R. Rodgers; Mr. Meek's especial argument being that he liked to have the introductory service in the rite of Confirmation conducted by an Ordaining Minister. One gentleman, though supporting the motion, said he had never heard a rational proposal supported by more extraordinary reasons. Another member thought it a mere bowing to Anglican customs.
     [The foregoing does not profess to be a report, but only gleanings, from the account in Mourning Light, of such points as it is considered may interest our American readers-ED.]
ACADEMY SCHOOLS 1899

ACADEMY SCHOOLS 1899

The Board of Directors of the Academy of the New Church have arranged to provide pupils from a distance, attending the Schools in Huntingdon Valley, with a home, at a charge not exceeding the cost of board, which will be $3.50 per week. Address Rev. W. F. Pendleton, Superintendent of Schools, Huntingdon Valley, Pa.
Editorial 1899

Editorial Editor 1899

     NEW CHURCH LIFE.
     PUBLISHED MONTHLY BY THE ACADEMY OF THE NEW CHURCH.
     516 Miner Street, Philadelphia.

     TERMS:-One Dollar per annum, payable In advance.
     FOUR SHILLINGS IN GREAT BRITAIN.

Entered at the Post-Office, at Philadelphia, Pa., as second-class matter.

     ADDRESS all communications for publication to the Editor, the Rev. George G. Starkey, Huntingdon Valley, Montgomery Co., Pa.
     Address all business communications to Academy Book Room, Carl Hj. Asplundh, Manager, Huntingdon Valley, Pa.
     Subscriptions also received through the following agents:
UNITED STATES.
     Chicago. Ill., Mr. A. T. Maynard, Chicago Agent of Academy Book Room Glenview Ill.
     Denver, Col., Mr. Geo. W. Tyler, Denver Agent of Academy Book Room, No. 544 South Thirteenth Street.
CANADA.
     Toronto, Ont.. Mr. R. Carswell, No. 47 Elm Grove.
     Waterloo. Mr. Rudolf Roschman.
GREAT BRITAIN.
     Mr. Wiebe Posthuma, Agent for Great Britain, of Academy Book Room, Burton Road, Brixton, London. S. W.

PHILADELPHIA. AUGUST, 1899=130.

     CONTENTS.               PAGE
EDITORIAL: Notes               113
THE SERMON: The Slow Growth of the New Church (Apoc. xii, 5),     114
      Principles of the Academy (Address)     117
COMMUNICATION: Care Needed In Gleaning from
     Old Church Publications          120
     Impressions of the Assembly,     120
     Lay Impressions of the Assembly     123
     Divine Love (poem),          123
NOTES AND REVIEWS,               123
     A Unique Book,               124
     From Sweden,                124
CHURCH NEWS: Reports and Letters: Third General Assembly of the General Church, 126; Huntingdon Valley, 126; Glenview, 126; Brooklyn, 126; From the Periodicals, 126 Notes on the Ninety-second Session of the General Conference     127
BIRTHS. MARRIAGE DEATH,               128
The Academy Schools,               128

129

NEW CHURCH LIFE
Vol. XIX, No.9.     PHILADELPHIA, SEPTEMBER, 1899=130. Whole No. 226.
     NOTES.

     SAYS the Edinburgh Scotsman,-"As marriage in the Hereafter is not nearly so interesting to most people as in the present, they will be apt to consider these verses [Songs of the New Age] dull." Beneath the pleasantry is virtual confession that nowadays a spiritual conception of marriage is distasteful.

     THE probable future lot of the late Robert G. Ingersol has been quite freely handled by part of the press of this country; but any one possessed of ordinary common sense and knowledge of the Gospel should readily concede that in this matter we can have no knowledge and ought to have no concern. "Judge not!" What does concern us is, the quality of the man's work, meaning that of his work which most affects the state of the community.
     In some journals to Ingersol's teachings has been meted out the extreme of denunciation, while others have assigned to him an extraordinary influence for good, because of his unsparing exposure of false dogmas and sham piety. When we consider, however, the animus and method of his work it will be seen that they were destructive,-that they not only swept away crude falsities, but blasted the ground left behind them, as is testified to by the atheists and materialists who, won by his seductive reasoning and brilliancy; forsook their creeds and followed him as their prophet. Such an influence is not a blessing. The hurricane and torrent may clear their path of miasmas and various unlovely or harmful things; but the death they leave in their track means decay and new miasma; and fertile fields, impoverished by flood or buried beneath debris, can hardly be said to testify to a beneficent influence on the part of those agents. The thought of the world is continually being obscured by contemplation of effects alone, but Newchurchmen are trained to regard causes.

     IN another department we print the Rev. John Whitehead's answer to the Rev. Albert Bjorck's paper on "The Place of Doctrine and the Basis of Teaching in the New Church." One position of the paper criticised, however, seems worthy of additional comment, where the writer maintains that to make Swedenborg's Writings the basis of the doctrinal teaching of the Church, and to hold "that what Swedenborg has once stated to be the doctrine of the Church always must remain so, limits the development of thought and imparts rigidity and unchangeableness," giving to the Writings "an authority which belongs to the Word alone."
     Mr. Bjorck's trouble is that he does not acknowledge that the Writings are the Word, and one with the Letter as the soul is one with the body. But he fails to see that he is not consistent with his own position, since what he says of rigidity, limitation, etc., applies at least equally to the Letter (which he calls exclusively "the Word"), and must necessarily apply to any formulation of infinite Truth in terms of finite language. Divine doctrines differ from all, human statements of doctrine, in that they are of infinite application, their fixed form serving, foundation whereon may rest the infinitude of Wisdom in its accommodation to man. To that accommodation there must ever be a finite side, arising from man's limitations of view and of receptivity; but in itself it possesses an infinite, a Divine potentiality for imparting to man perceptivity of truth. Without such a foundation and basis of reception as literal revelation affords, there can be no such perception, of truth,-else would man be all-sufficient unto himself.

     FOR each one of the Churches of history, that form of Revelation vouchsafed it has possessed infinite adaptability to its, needs; but in each case the Church has at its close destroyed this adaptability by perverseness of life, closing up the interior way of light and necessitating a new accommodation or revelation. And when, in the fullness of time, all interior faculties had become practically closed, and the Word in its letter had become as it were dead, accommodation was finally made to the scientific faculty, by which even celestial truth could be stated scientifically, and thus the Letter-rendered once more translucent-was restored as the basis for all Divine truth. But it is restored only by and with the internal sense, and not without it. The two together make a one, the dwelling of the LORD with men, Who thence is able to feed the Church to all eternity. Divide them, however, and both perish, and the LORD recedes from view.

     WE have referred to the inconsistency in Mr. Bjorck's emphasizing the apparent limitations and rigidity of the literal ford of the Writings while ignoring the far greater apparent applicability of these terms to the letter of the word. But, in reality, is it the Word which he extols? When we come to consider what he means by the Word it proves to be, not that which has been given, sealed, and preserved through the LORD'S instruments, and confirmed by His servant and latest prophet-but that which the science and discernment of men concede to be the Word, as it has been determined by modern criticism and as it may be revised, excised, modified, and "improved" ad indefinitum. Says the paper:
     "Many discoveries have been made since the time of Swedenborg, which in connection with earnest, painstaking investigation and scientific study of languages, makes it possible for men of our time to acquire more definite knowledge of the letter of the Word, its genesis and history, than was possible for Swedenborg."-Which also compare with the following, italicized by us:

     "The doctrinal works written by Swedenborg were necessary and beyond price as leading the spiritually immature, into a state of intelligence is reached; bait Swedenborg's statement before quoted, that men should search the Word to see whether the doctrines are true, applies to his own doctrinal statements."

     We fear that the intelligence which Mr. Bjorck has pictured as the ideal, and as the virtual court of final appeal, is what the Writings throughout assert to have brought about the fall of man.

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PROMISE CONCERNING MARRIAGE 1899

     To the New Church has been given the promise that to it will be restored true marriage. This promise is bright with the hope of all joys possible to man. Nevertheless its fulfilment requires of man that he co-operate; and yet as to the very essentials or that co-operation the New Church has shown wonderful ignorance, or neglect. The first step, it ought to be self-evident, is for man to learn what conjugial love, the internal of marriage, is, and what are its laws. For of himself man has nothing and knows nothing concerning conjugial love; and he certainly can learn nothing of it from the Christian world, which, we are taught, is not only ignorant, but unwilling to learn. The teaching is, that conjugial love is practically lost to earth, and that its restoration can come in no other possible way than through the truths of the New Church and through life according to them.
     From the LORD is the promise of the restoration of conjugial love-from the LORD alone can come the fulfilment and the means thereto. The means are, as has just been said, the revelation to the New Church. That this revelation contains the pure doctrine of marriage, is acknowledged by all Newchurchmen, but there is not equally general recognition of the fact that in the world there is not only ignorance of conjugial love, but also the prevalence of its opposite, whence arise falsities that infest and vitiate marriage. So long as the Church neglects to continually consult her Divine Oracle for guidance in the path of marriage so long does she halt before the threshold of that promised blessing; and so long as she recognizes and in any measure puts first the world's standards of thought and feeling on this subject, in that degree she turns away from the light and from the fulfilment of the promise.
     False doctrine, and evils of life consequent thereon, are what in the Old Church have externalized marriage and, by making it merely natural, have defiled and destroyed it; although the preservation of its civil, moral, and ethical phases serves to conceal, in a measure, the loss of its spiritual life and essence. For what distinguishes the true doctrine of marriage is, that it makes the relation essentially a spiritual one. This is what makes it a living thing before the LORD and the angels;-all the rest is in itself merely natural, earthy, perishable. In the vastate church the spiritual principle has been destroyed, because this depends upon acknowledgment of the true God, the LORD JESUS CHRIST; sole Creator, Redeemer and Regenerator, and upon a faith in which charity or good of life makes the essential; and upon these Christendom has turned its back in favor of a doctrine of three gods, and of a faith in which charity plays no essential part. Having no knowledge of the Divine Marriage of Love and Wisdom in the LORD, nor of the heavenly marriage of charity and faith in the soul-neither of the feminine nature as being a form of affection or good, nor of the masculine nature as ? form of understanding or truth,-Christians so-called know nothing of the immortal part and essential nature of either the male or female man,-so, nothing of that which makes them capable of eternal union. Hence they are ignorant, also that marriage is for heaven and eternity, and so know not that these immortal natures, of man and of woman, can be really conjoined only by the things of immortality. (The. Writings teach that unless in marriage eternity is desired it is not marriage, but concubinage.-Diarium Spirituale, Vol. II, Pt. 3, p. 212.)
     To say, then, that marriage is essentially a union of souls is the same as to say that it is spiritual and eternal. But how manifest is it that the Christian world, which gropes as to things spiritual, eternal and Divine, lacks both the knowledges and the motives which are absolutely fundamental to genuine marriage.
     Were not the New Church, also, grievously lacking in knowledge of fundamentals the young would not grow up ii ignorance of the elements of a true marriage, ever so far that they go outside of the New Church for their life-companions. If they were habituated to think of this holy relation as it deserves, and to approach it not for the sake of mere external congeniality or other earth-born and transitory attractions, they would intuitively seek for kinship of spirit only with those who would think with them concerning marriage, its spiritual nature and goal, and who with them would look to the only source whence is true light and leading into marriage and into conjugial love.
     Indeed, in the Church were faithful to its responsibilities in the matter of studying and applying the truths concerning this "precious jewel of human life," the general state would be far in advance of what it is. Marriages would be formed more from affections which seek not to break away from judgment formed upon the Law of the LORD, having rational regard to internal similitudes,-whence would result greater growth in the number and quality of true unions formed. And once entered upon, marriages would be continually renewed and perfected, according to the unfolding of the Word-which is marriage-in heart and in life; and there would also le given wisdom to meet and to heal mistakes and injuries to the conjugial; and all to the consequent increase of the conjugial sphere and the hastening of the fulfilment of the promise.
     In brief, then, the only way in which the Church can ever enter upon its lovely inheritance and enjoy the ineffable blessings of the conjugial restored, is to studiously and steadfastly hold to the spiritual doctrine of marriage as found in the writings of Emanuel Swedenborg, "Servant of the LORD."
MARRIAGES IN THE HEAVENS 1899

MARRIAGES IN THE HEAVENS Rev. J. E. BOWERS 1899

     For in the resurrection they are neither marry, nor are given in marriage, but are as the angels of God in heaven (Matt. xxii, 30.)

     In heaven two consorts are not two, but one Angel; and therefore, through conjugial unition, they infil themselves with what is human, which is, to will to be wise and to love that which is of wisdom.

     THAT there are marriages in the heavens, is at this day unknown among the people of our world, except by a few. That the angels, in the heavens, live together in conjugial pairs in a state of blessedness, is a distinctive doctrine of the New Church, taught in the Revelation made by the LORD at His Second Advent. And the few who have knowledges on this subject, possess them because it has been their happy privilege to learn them from this Revelation. The Writings which constitute this Revelation are given for the sake of the enlightenment of the world, and men who are in ignorance respecting it have no genuine intelligence, and consequently are in spiritual darkness. Those, however, who are well disposed, and willing and able to become intelligent and wise, will in due time receive spiritual instruction, and so come out of darkness into the light of the Sun of Heaven, which is the light of Divine Truth.

131

     The reasons why it is at this day unknown, except by a few, that there are marriages in the heavens, are these. The truth that the LORD JESUS CHRIST, in His Divine Human, is the God of heaven and earth, is not acknowledged, except by a few. There are not a few, on the other hand, who are quite indifferent as regards any definite idea of God-as to who He is, and what his personality and attributes are. Many deny in toto that it is possible for any one to know anything about God. They are in a state of agnosticism and atheism. But people generally who attend the worship of the various sects give their blind assent to the dogma which divides the Divine Trinity and teaches that in the Godhead I there are three persons, which, logically considered in light of truth, is a belief in three gods. From this dogma as the fountain head originates the state of naturalism which at this day is so prevalent in the so-called Christian world. Trinitarians and Unitarians alike deny the LORD JESUS CHRIST, as to His Supreme Divinity; who, in His Divine Human, in fulfilment of His promises to the apostles, has made a New Revelation of Himself to man, and so has actually "come in His Glory." The LORD as the Divine Man, is in the world by means of this Revelation, but men are in profound ignorance of the fact; and they look for His coming in the clouds of nature.
     It has come to pass, therefore, that men are natural, and not spiritual-minded. The whole trend of their system of religion has been to cultivate naturalism. Consequently their ideas are sensuous, material, and fallacious, instead of spiritual, heavenly, and rational. They "know not the Scriptures, nor the power of God," as regards the loving and merciful, the wise and wonderful ways in which He provides for the eternal felicity of those who believe in Him and do His will by keeping the precepts of His Word. They have no rational knowledges-but only vague and indefinite notions at best-concerning the existence of the spiritual world, and concerning the resurrection, immortality, and future life of man in that world. They know not the LORD as He has manifested Himself in His Divine Human, in the Revelation of the internal sense of His Word. They know not what constitutes the Divine Mind and Spirit; nor what, in reality, constitutes the human mind and soul and spirit. It is a truth foreign to the faith called orthodox, to believe that man is a spiritual being; that the human soul is in the human form; that this form is the spirit (namely, the spiritual body), and that the spirit is the man himself. Moreover it is unknown among men generally, that the male man is masculine as to the internal form of his mind, soul, and spirit, as well as to the external form of his body; and that the female man is feminine as to the internal form of her mind, soul, and spirit, as well as to the external form of her body. Hence it is also unknown what are the true relations of the sexes, according to the spiritual, physical, and mental organizations of man and woman, respectively. And so there is, in this age of transitions in the affairs of human society, the serious disturbance of order, which has caused, in the minds of the most enlightened people, not a little solicitude as to the future of the race.
     The Sadducees, to whom our LORD addressed the words of the text in reply to their question about the woman who had had seven husbands, did not believe in I the resurrection, immortality, and future life of man. They were materialists, and represent a class of men we have in the Christian world to-day. And to this class also these words of the LORD are addressed at this day: "In the resurrection they neither marry nor are given in marriage."
     The men of the first Christian church, who have no knowledge of the internal sense of the Word, in like manner as he Sadducees understand the LORD to say that there re no marriages in heaven. But the statement in the text, is as mere apparent truth in the literal sense. The genuine truth, in the spiritual sense, is directly the opposite; as the genuine truth is the opposite of what is meant, when it is said in the letter of the Word, that God is angry, or when it speaks of Him as doing things that are cruel, unmerciful, and even unjust. The real meaning, therefore, of the LORD'S reply to the Sadducees is not that the angels in heaven do not live in conjugial pairs, in the blessedness of conjugial love, but that such marriage, and giving in marriage, as they practised, according to their merely selfish, worldly, and corporeal ideas, do not take place in heaven. The LORD, therefore, says: "But they are as the angels of God in heaven."
     By marring and giving in marriage, in the spiritual sense, is here meant the conjunction of falsity with evils, and of evils with falsity, which is the infernal marriage, because it constitutes hell. But in the heavens, with the angels; there is the conjunction of truth with good, and of good with truth, which is the heavenly marriage, and constitutes heaven. This marriage must be effected, if at all, during man's probation on earth, by regeneration. This, then, is the obverse aspect of the LORD'S words concerning of marrying in heaven.
     That there are marriages in the heavens, is one of the things which it is of the greatest importance should be known, by the members of the Church in this world. And therefore so much definite instruction is given in the Writings, respecting the subject. It is treated of in separate Chapters, in the work on Conjugial Love, in Heaven and Hell, and in the Arcana; and in several of the other Books it is frequently mentioned.
     Conjugial love, we are taught, is "the precious pearl of human life, and the repository of the Christian religion," and man is a living soul by means of this love. A man without conjugial love is, spiritually, a dead man. This love is spiritual love,-the essentially human and angelic love. What true marriage is, among the people of the Church on the earth, cannot be known unless it be known that there are marriages in the heavens, and how they originate. And that there can be no spiritual Church among men without conjugial love, is perfectly clear. This love is divine as to its origin, and men in the heavens and on earth receive it from the LORD. It is scarcely know a that there is such a love, and still less is it known what it is. On account of the prevailing naturalism and sensualism, both the knowledge and the enjoyment of it have been lost. And such a sad state of degeneracy has been reached in "the consummation of the age," that now, from innate impurity of thought, the mere mention of marriage awakens in the minds of many infernal and insane ideas. Marriage is at this day by most people not regarded as a Divine institution, but merely as a civil contract; there are few who have an idea of its absolute sanctity. But those who are instructed by the Divine Truth,-men of spiritual enlightenment and culture,-are well aware that the adulterous state of the world, and the lack of regard for the marriage relation, and the disorders in the conditions of human society in consequence, are the greatest evils in the world at this time. Untold suffering is endured by countless multitudes of our race, on account of the existing ignorance respecting the laws of order, and the subversion of these laws by evils of life, as to the holiest and most heavenly of all human relations.

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     But in the doctrines of the New Church the cheering promise is given that love truly conjugial is to be resuscitated among those who will be of the New Jerusalem. Those who reject the falses of the former Church; who receive the LORD in His Second Advent; who acknowledge Him as to His Divine Human; who accept the genuine truths of the Word, and live according to them: these will come into conjugial love, and will enter into the ineffable joys of eternal life. And they who attain this state will never, to all eternity, be able to express; their gratitude to the LORD, the Creator, the Fountain of life, and Giver of all good. For we are told that on conjugial love are inscribed all things of heaven, and so many blessednesses and delights as to exceed all number, involving myriads of myriads. With the revelation of the promises of such things, and the hope of their final realization (by the Divine mercy of the LORD) before the mind, how must every high and heavenly aspiration of the human mind and soul be quickened. The member of the Church of the New Jerusalem whose mind is formed by truths and their corresponding good, in his inmost heart can rejoice in view of the marvelous verity of human existence. In view of what human life really means, and the momentous issues it involves, he can cheerfully exercise all the faculties and powers of his being in the direction of the attainment of the very end of man's creation. Even if his external circumstances are not, apparently, favorable, he knows that they are of the Divine Providence of the LORD, and therefore the best that can he for the sake of the end. He sees that this life is as nothing as compared with the future life; that it is at most merely the beginning, the initiament, of the life truly human. For, "there is an eternal life, and the delight and blessedness of life, in time for a time, is but as a transient shadow, compared with the delight and blessedness of life, in eternity to eternity" (D. P. 73).
     The Divine sphere of the LORD constitutes heaven. The Divine of the LORD is the union of the Divine Love and the Divine Wisdom in Him. The LORD communicates His Love and Wisdom to the angels in the heavens, and to the men of the Church on the earth, according to their capacity of reception. Angels and men receive from the LORD the Divine Love and the Divine Wisdom in the form of good and truth, or charity and faith. The union of the Divine Love and the Divine Wisdom in the LORD, is the origin of conjugial love. And the union of good and truth, or charity and faith, in the minds of angels and men is the heavenly marriage, and thence is the state of conjugial love. Good separate from truth, or charity from faith, is nothing, and vice versa, truth separate from good, or faith from charity, is nothing. Conjugial love, therefore, can never be divided. And to separate two conjugial partners, after they have been united and become one mind, and after they have entered into their home in heaven, would be to deprive both of their very life and to destroy them.
     That there are marriages in the heavens was not known to the men of the former church, because it was not a spiritual Church. And it was not a spiritual Church, because the Divine Trinity was divided into three persons, and faith was separated from charity, and it was taught that man is saved by faith alone. Thus what God hath joined together, man put asunder. This was a violation of the principle of marriage. And so, in the nature of things, it was hidden from the men of the first Christian Church that there are marriages in the heavens, because marriages in themselves are most holy; and it was of the Divine Providence that such knowledges concerning them as are revealed at this day were withheld, because they could not have been received, but would only have been profaned. Nevertheless, even in the let of the Word, the kingdom of heaven is compared with a marriage, and is called a marriage. The LORD is a called the Husband, and the Church the Bride. The New Jerusalem descends from heaven as a Bride adorned for her Husband. And it is said of the Church that the "land shall be married." But what is meant by these things cannot be understood without the doctrine of he internal sense.
     Marriages in the heavens differ very much from those in this world. As on account of the prevailing naturalism, there are in this age but few, respectively, who are in conjugial love, it follows that but few of those who enter into marriage in this world are conjugial partners. But as men become more spiritual by regeneration, and as conjugial love increases in consequence, the LORD can provide that an ever larger number of those who enter into marriage shall be conjugial partners. And in proportion as this is effected, heaven will be established on the earth, and there will be a foretaste of the life of heaven, even while people are passing through their states of preparation to live in their eternal homes in the heavens. On the part of all those who are well-disposed, marriage promotes regeneration, and so is conducive to the increase of conjugial love. And in any case, marriage when once entered into should continue while both partners remain in this life.
     Marriage in the true sense of the word, is the union of two into one mind and into one life. This is the nature of marriage in the heavens, and so complete and so perfect is this union there, that two consorts are not called two, but one angel.
     The human faculties are understanding and will, and when these act in harmony, they constitute one mind. A man between whose faculties there is a discordance, the though and affections being divided, has no mind, in the true a sense of the word.
     In heaven the husband receives from the LORD truth or wisdom in greater degree, because the understanding predominates with him; and the wife receives good or love in greater degree, because the will predominates with her. The truth or wisdom in the husband, perfectly agrees with the good or love in the wife, and the good or love in the wife also agrees with the truth or wisdom of the husband, from which results their conjunction, which is mutual and reciprocal in each and all things of their life, and hence their life is that of conjugial love. Thus the LORD has provided by their very creation, that the husband may be a form of wisdom, and that the wife may be a form of love; that wisdom and love, truth and good, may be interiorly conjoined with them into one mind; and that they may dwell together in a life of blessedness to all eternity.
We are taught that all marriages in the heavens are made by the LORD alone. Love and wisdom, good and truth, are from Him alone; and He provides for the reception and conjunction of these, in order that there may be the heavenly marriage. It is provided that conjugial pairs are born; and they are educated under the auspices of the LORD until they come to maturity. Then, as if from fate, they meet, and when they see each other they instantly perceive that they are consorts; and they think within themselves, the young man, that "she is mine," and the virgin, that "he is mine." Then follows their betrothal, and afterwards marriage, on which occasion there is held a festival, celebrated in a numerous assembly.

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And when we consider the states of purity, sincerity, and innocence which must exist in the minds, respectively, of a conjugial pair educated in heaven, under the direct auspices of the LORD, we may be able to form some idea of how sacred and blessed such a marriage must be.
     For various reasons, marriages entered into in the world are mostly external, and not at the same time internal; although it is internal conjunction, the union of minds and of souls, that constitutes genuine marriage. But for those who can be brought into the conjugial state by regeneration, and in this life cannot enter into a conjugial union, or cannot enter into marriage at all, the LORD will provide the true and suitable consort in the other life. And then they will be introduced into the real life of heaven, with its ineffable beatitudes; otherwise it would not be heaven; because wan and woman are so created and constituted, mentally and spiritually, that their complete, interior happiness would be an impossibility, without love truly conjugial, and 11 that this involves.
     There cannot be a genuine marriage except between two, a man and a woman, who are of the same religion, ad indeed the true religion, in which the LORD JESUS CHRIST alone is acknowledged and worshiped as the God of the universe. Conjugial delight and blessedness an be given by the LORD alone, and to those only who adore Him; and therefore it can be given only to those who are of the Christian Church. Marriages on earth, between those who are of diverse religion, are also regarded in heaven as heinous. They are regarded as heinous, because if one of the partners is in the true religion, and the other in a false religion, there can be no agreement in their minds. In this case the one consort is in the sphere of heaven, and is consociated with the angels, while the other consort is in the sphere of hell, and is associated with devils. And thus there can be no harmony between them, but there must inevitably be a collision in the interiors of their minds, which will in the course of time cause aversion, and make happiness of life impossible.
     From what we are taught, then, concerning marriages the heavens, we learn what ought to be the nature and quality of marriage with the members of the Church on the earth. For the Church, which is the LORD'S kingdom on the earth, comes down from God out of heaven. It comes down as the Holy City, the New Jerusalem,- that is, as the Divine doctrine revealed by the LORD at the end of the former church, and as the life of true religion according to that doctrine.
In order that there may be, among the members of the Church in the future, true and happy marriages, there must be a genuine faith in the LORD, as to His Divine Human; there must be the shunning of evils because they are sins against God; the lusts of the natural man must be restrained and subjugated; and the qualities of truly human life must be cultivated, and acquired by obedience to the laws of Divine order. In this way the heredity is gradually improved; and when such people have children, there will be in them an inclination, if sons, to acquire wisdom, and if daughters, to love the things which wisdom teaches.
     But as a means of promoting and bringing to pass these desirable conditions, it is imperatively necessary that children and young people be educated and trained according to the doctrines of the Church. For such education and training will prepare them at the same time for a life of uses in this world, and for a life of heavenly uses hereafter, in the spiritual and eternal world. It will give them that moral discipline and mental culture which will fit them to enter intelligently into the performance of the uses and duties of human life, by which alone their regeneration can be accomplished. Thus the heavenly marriage will be effected in them, by the union of truth and good from the LORD, and by the rejection of the evil and falsity which are, from hell. They will be prepared to enter into the conjugial state, for which the LORD will provide in His own good time, and in His own wise way, either in this world or in the other, or, if possible, both on the earth and in the heavens. Then it will be their blessed privilege to realize by actual experience, what is meant when it is said in the letter of the Word: They are as the angels of God in heaven. And also what is involved when it is declared in the Doctrine: In heaven two consorts are not two but one Angel; and therefore through conjugial unition they infil themselves with what is human, which is to will to be wise, and to love that which is of wisdom.- Amen.
DIVINE PROVIDENCE AND NECESSITY 1899

DIVINE PROVIDENCE AND NECESSITY W. H. A 1899

     IT is an old saying that "everything happens for the best and it is as true as it is old. But how little this is really believed every one may himself know if he will reflect upon the state of his mind when suffering from misfortune loss or injury, and especially when thwarted from attaining some end that has been long cherished, and for which he has labored. If he looks at the matter aright he will then see in his despair or disappointment that he has been relying upon human prudence, or wisdom from the proprium, rather than upon that wisdom which foresees and continually provides for all eternal, and hence all temporal, necessities. And if from this he learns wisdom from the LORD, he will in the same degree cease to insist upon any external success and upon attaining any external desire, and so will suffer himself to be led into the real contentment and peace of trust in the LORD. He will then see in the present from the past, that it is indeed true that everything that has happened has been for the best.
     When a man is disappointed in the attainment of his selfish ends he is disposed to resent the overruling of the Divine Providence as an injury to himself. He blames others; or even himself, vainly imagining that had he but thought and acted differently-if he had not neglected or overlooked some point-the desired end would have been gained. The immediate end is all that is seen or cared for. Indeed, man rarely thinks of eternal ends except remotely, nor is he required to do so, for he can know nothing whatever about them. If he did he could and would only endeavor to interfere with them, to his eternal injury. It is only when he suffers himself to be elevated above his external thoughts and, affections, with their fallacies and appearances, that the real truth becomes evident, that everything leads to his good as far as he himself will permit.
Every thought, every act, is a seed from which spring innumerable others, flowing, as it were, from a kind of necessity, according to which man is led. Concerning this we read:-

     That there are Mere Necessities by which Man is Led

     Through a considerable part of the night, also in the morning for some time, for hours, I was in a spiritual idea how man is lead by the LORD, and I perceived then, by a continuous spiritual idea, which is not utterable, that there are mere necessities by which man is led, namely, because man is such, both as to the societies to which he adjoins himself and as to the thoughts which come to him.

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There are, therefore, mere necessities, and, indeed, necessities by which man is bent to the best, that can be drawn forth from such a life; for if he were led otherwise than in this way it would be to his destruction. For every single thing of his life, both of thought and of action, bears with it the successive series of his life, since everything is as a seed from which is born a [new] tree, and hence new seeds, and so on. Since, therefore, his every idea and the least of, thought and action has such a series of consequents as a kind of seed, and is as the parent of consequents, and such things exist every moment of his life, it can hence be manifest that these are mere necessities by which he is led-that is, that they are his best [goods]-into the state and condition in which the man is.
     But they do not appear to the man as necessities; for he seems to himself to think from himself and to act from himself, and, indeed, for the reason that by means of those things which he loves, or which are of his love, thus which he desires [he may be led] and thus bent to good. Whatever happens from any love or cupidity appears to the man free, moreover, of no necessity, when yet such are necessities by which man is led and bent by the LORD into his good, such as is at all possible in regard to his life and the spiritual and celestial things of life (S. D., 2628-30. See also S. D., 3114).

     All the moments and particulars of man's life are pure necessities foreseen and provided so as to lead to, the ultimate end that he may become part of the Gorand Man-that is, of the LORD'S Kingdom. It is thus that the LORD leads man, namely, by his cupidities, loves, affections, secretly and by most labyrinthine paths known only to Divine Omniscience. Thus it is said man is led successively through and out of one infernal, society after another, ever from a worse to a milder and milder one; and if the man will permit it, to heaven, I, and there through and from one angelic society into a more and more interior one. And yet never does it once appear that there is a single necessity in any act or thought. It ever appears as though there had been I all along the possibility of thinking and acting otherwise In this appearance lies man's free will and thence responsibility for every thing done and striven for from thought and intention. The appearance of self-derived life manifestly proves that he would have done that which he has been led to do from others, if he had had the power to do it of himself.
     Hence we have the further teaching that man cannot be better led than he is (S. D. 3114). His state is always such that he will admit of no other leading, for the time being.
     A striking illustration of this leading from moment to moment will be found in Arcana Coelestia, n. 6484, and Spiritual Diary, n. 4290, in the case of a spirit who was reduced to the state of his infancy, and of whom it was shown that the single acts of his life had been so led by the LORD lest he should precipitate himself into the most grievous hell, into which he would have rushed if the least of the LORD'S continual providence had been relaxed.

     Necessity and Freedom.

     It may appear as though the operations of Divine Providence are incompatible with man's freedom and hence his individual responsibility, for necessity appears to remove and destroy freedom. Indeed, it appears as though God Himself were bound by laws of absolute necessity, which thus limit even the Divine Itself From this falsity has arisen two infernal doctrines of the vastated Church, the one of Predestination, whereby God is made the author of evil, and the other of man's impotence in spiritual things. The truth is that the LORD, in his providing and foreseeing all things, and in His leading man every moment of his life, leads him by that freedom which is from Himself, and which He Himself has given, and according to it-touching as it were, but never forcing-bending but never breaking man's liberty, as he is led from evil to good.
     If man has liberty he does not act from necessity as commonly understood-the two being opposites-"because there are so many contingencies which carry man to the opposite in freedom." This may be illustrated by a house to be built, to which man's life is often compared in the Word. The bricks, stones, wood, and other things necessary, are brought together, not in the order in which they are to be used, but at pleasure, and the LORD alone knows what kind of house can be built of them, and the life possible in such a house. (See S. D. min. 4692, and A. C. 6487.) So with man, everything is as it were, a kind of centre, a starting point, from which innumerable ways diverge, and the LORD continually leads him by his loves to choose that which will conduce to the best state possible with such a man and with such loves.
     The necessity which appears to contradict and take away man's free will consists in this, that man acts only in appearance from himself. In reality he is only the recipient, or subject of influxes of all kinds from spirits in the spiritual world, and from these he thinks and wills. He has this power, however, from the LORD'S immediate presence, that he can choose his spiritual companions, and thus that which flows in through them. He thus can join himself to good or evil spirits, who for the time being are inseparable from him. They make one. With them he acts, and in their sphere he thinks and wills. But so long as he remains in this life he has power from the LORD to separate himself from one society and join himself with another. In fact, man's continual progress through his natural life, either towards heaven or towards hell, is nothing but a successive change of societies, passing through one after another until he reaches that which is fully in agreement with his own loves and affections.
     Still there are necessities from which man acts, as may sometimes be seen, though for the most part only obscurely. When he reflects upon things done or said in the past, he may perhaps be led to perceive that something had then influenced him, of which he had beep unconscious, and that had he been told at the time he would not have admitted nor believed it to be true. There had undoubtedly been something which made it necessary that he should do or speak as he had done. But still this necessity did not govern nor interfere with his will and thus with his freedom; and this is why he often regrets having done as he has done, or not having done it in another way-clearly indicating that he had the freedom to think and will, and that he also had acted according to it.

     Lord Provides for all Necessities.

     It is indeed said in the doctrine quoted above that there are mere necessities by which man is led, and that he cannot be better led than he is. There is no disagreement between this statement and that given concerning man's free will, when it is understood that the necessity for everything that has happened is from man's nature, and from the controlling influx of the Divine Providence, which foresees, provides or permits only those things that influence man's will, yet in such a manner that he is never forced, but wills to act in freedom. It is thus that the LORD provides for all necessities, foresees all possible accidents, contingencies, and misfortunes, which are permitted or not: according to the eternal well being of the human race, individually or collectively-this being the only necessity in the Divine end of Creation.

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     Thus it is literally true that there is not a hair of our head the most external thing of our life-that is not numbered-that is, provided for.
     What is called chance, fortune, luck, accident is nothing but the manifestation of Divine Providence in the ultimates of human life. Yet it is only when such things happen as are entirely beyond the possibility of human foresight, prudence or cunning, that they are not ascribed to man's self-intelligence-as, for example, success in business, or the satisfactory accomplishment of some desired end. In reality, human prudence has as little to do with a man's acts as what are called accident and fate. It is nothing but the merest appearance that man does anything of himself; to confirm which is to "become as God, knowing good and evil." Everything that takes place, whether good or ill, is provided or permitted, according as it conduces to the fulfillment of the Eternal End of Creation. Misfortunes, mistakes accidents, as evils are variously called, are permitted solely that man may be withheld or withdrawn from his proprium. This, it is said, is why such things happen to the faithful.

     There is no accident given, namely, that evil happens by accident; but all evils are so ruled that none of then, is permitted which does not conduce to good, both to man and souls; also that nothing is permitted which is not thus foreseen, because otherwise it could not be done. Besides, various evils are bent in such a way that they shall be done, not others, because nothing else [better] can be done in a state so perverse. Thus it is providence alone that governs, for foresight is thus turned into providence, and thus such evils are provided from which good [will come]. Because if the foreseen [designs] of evil spirits were permitted it would be to the destruction of the man and of souls. Wherefore, the things intended by the evil are bent into such things as are to be permitted (S. D., 1088).

     As all things of good and happiness flow in from the LORD through heaven, so all things of evil and misfortune flow in, or result from man's reception of influx from hell. Such things are due to nothing else than the activity of the sphere of evil spirits, which has for the moment, prevailed over the sphere of heaven (S. D. 4567; S. D. min. 4784). Misfortunes and things unforeseen which are regarded as accidents, are from spirits who continually seek to destroy man, as was shown to Swedenborg by very manifest experience. (See S. D. 1043 and 4138.) But fortunate things, especially such as conduce to man a eternal well being, are from the LORD'S will that it shall be well with him and that he shall be saved. The sphere of misfortunes is also made to contribute to that end by the LORD through the angels (S. D. mm. 4784).

     Why the Faithful Suffer Misfortunes.

     The reason why the faithful suffer as much or even more misfortune than the unfaithful is thus given in Spiritual Diary minor, n. 4630.

     Some of them are thus led into temptation; some indeed lest they should attribute good to themselves, for if they were exempted [from misfortune] they would attribute it to their own goodness and thus claim to themselves merit and justice. Lest his should happen, they, equally with others, are let into common misfortunes even to the loss of life, wealth, and possessions. But if they were such that they would not attribute good to themselves they would often be exempted from common misfortune. Thus there are hidden causes which act. For it is known that when misfortunes impend many of the faithful think about good, and thus that on account of the good they have done they will be spared. If then they were spared they would glory that it was because they were good; and thus this evil would result, that they would claim the good to themselves.
     In reality no misfortune or chance that is such can happen to the man who is in the LORD. For the evil spirits, who are the exciting cause of evil, cannot approach but are at once cast down (S. D., 4138). But in proportion as anything flows from the proprium of an angel, spirit or man, evil and falsity, thus misfortune, results, and never the least of good and truth. And we are told that if this does not appear in the present still it does successively and afterwards (S. D. 4137).
     The teaching here presented enables us to realize more fully how the Divine providence of the LORD descends even to the minutest particulars of man's life, so that every least and most trivial occurrence is foreseen and provided for that it may conduce to man's eternal good, or if he will insist upon evil, to his least possible harm and misery.
     All are led by the LORD, for that which He wills must of necessity be accomplished; and to this Divine End of Infinite Love and Wisdom all, the evil as well as the good, serve, the good willingly, the evil unwillingly. The evil are led by their love of evil ends to serve the common good, even by their selfishness, ambition, love of pleasure; and this leading appears to be from themselves: The good, however, so far as they are regenerated, desire to be led by the LORD, and are carried, as it were, by a powerful and irresistible current to the blessings of angelic life and felicity. Such are indifferent whether they become rich, or elevated to honors or not. They are content with their lot because they know that they have all things necessary for use an happiness, and are continually being led to those things which are of true blessing. Hence, when misfortune arises they do not regard it as an evil, but instead endeavor to see and to remove that evil in themselves which made such misfortune necessary, and thus to receive that good which could come to them in no other way. In everything they perceive the hand of the LORD, who, so far as He is present, leads and provides that all things, whether of joy or sorrow, shall be productive of good to all. They who are in the belief and perception of this can indeed sing from their very heart the Divine words of the Psalmist-

     Our soul waiteth for the Lord. He is our Help and our Shield. For our heart shall rejoice in Him because we have confided in the name of His holiness. Let Thy Mercy, O LORD, be upon us according as we trust in Thee.      W. H. A.
THY WILL BE DONE 1899

THY WILL BE DONE EVELYN E. PLUMMER 1899

Help me with humble heart, O LORD,
     To love and do Thy will;
And grant me strength, though foes assail,
     To struggle onward still.

If Thou withholdest earthly good,
     To which, my heart is wed,
Submission to Thy guiding hand
     Give me to ask instead.

Lead Thou my weary, wand'ring feet,
     That far from Thee would stray;
Let Thy protecting angel hosts
     Surround my rugged way,

Till all the dread, infernal crew
     That seek my soul are passed;
Then I, baptized in cleansing floods,
     Shall love Thy Will at last.
                    EVELYN E. PLUMMER

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LANGUAGE 1899

LANGUAGE E. S. P 1899

     THE LANGUAGE OF THE MOST ANCIENT PEOPLE.

     IN lectures published some time ago I endeavored to show that language is of Divine origin; not that the LORD gave it to man lump-fashion; nothing comes from Him in that way. The LORD caused language to be developed, with the development of the human race, in regular progression and series-that is, according to Divine order; all Divine things with man come in this way. The scientific world believes and teaches about the origin of language, how it was developed from the spontaneous cries and mating calls of animals, and from the mere imitation of natural sounds.
     A poet of old who wished to write about human affairs from the beginning down to his own time,-and who, by the way, wrote from many remnants of knowledge handed down from the ancients,-invoked the aid of the gods in his undertaking, as follows:

"In nova fert animus mutatas dicere formas
Corpora. Di, coeptis (nam vos mutastis et illas)
Adspirate meis primaque ab origine mundi
Ad mea perpetuum deducite tempora carmen."

     "My mind impels me to tell of forms changed into new bodies. Ye gods, inspire my efforts, (for you too have changed those forms), and lead down from the first origin of the world to my times a perpetual song."

     Well may the New Churchman invoke the aid of the gods, namely, the LORD in His Divine Truth, when he shall undertake to write, the history of human speech from the Most Ancient times down to his own; and if he shall write this history in any adequate manner it will be a perpetual song.
     This great New Church linguist is probably not yet born, but if, when he comes, the humble efforts of the writer shall have furnished him a few stepping stones, the writer's labor will have been well repaid.
     The first men upon this earth were men-animals, having no distinct will and understanding, but the undeveloped faculties of those two things. They followed their appetites and instincts in the same manner as do tame and gentle animals. They could communicate their appetites and affections-so can animals. They could not reflect upon spiritual things, nor even upon natural things above the merest plane of sense-neither can animals. Yet these pre-Adamites were not animals. They were a whole discrete degree above animals, for they had the faculties of will and understanding, which could be developed into true will and understanding, and afterwards were so developed with their descendants, the men of the Most Ancient Church.
     It is these people of the Most Ancient Church to whom we will now turn our attention to see if we can form some idea of how they communicated their ideas and thoughts to one another.
     The men of the Most Ancient Church could reflect and think, because they were recipients-active recipients-of direct communication with heaven and the LORD, yet they did not speculate, for their thinking was for no other end than acting. They were truly rational men, for they were celestial and the celestial-that is, they who perceive the truth and do it from the love of doing-are alone truly rational.
     We are taught much about the Most Ancient Church in the Writings, for the Divinely inspired instrument of this last crowning work of Revelation was permitted often to visit the men of that age, and to converse with them, and he learned from them many things concerning their modes of life, and some things about their speech.

     These men did not speak as we do, by modifications of sound produced by forcing the air out of the lungs through the throat and mouth, for they had internal respiration, nor had they any external respiration except what was tacit-that is, silent; wherefore they could not speak by words as men did after their times and as they do now. They spoke by ideas, as the angels do, which ideas they were able to express by innumerable mutations of the countenance and face, especially by mutations of the lips, in which there were innumerable series of muscular fibers, at the present day not extricated-that is, they are now grown together into one from lack of use. At that time the muscles were free to act separately, and by them the men of the Most Ancient Church could present, signify, and represent ideas in such a manner that what at the present time would require the time of an hour to express by articulate sounds or words, they could express within a minute, and much more fully and evidently to the grasp and understanding of those present than can ever be done by words and series of combined words.
     But besides the most ancient men of our earth there are many who are not of our earth who speak as the Most Ancients did; but as they are not the subject of this lecture we will pass them by with mere mention at this time, and try to get some notion of the speech of our own progenitors.
     It appears that in most particulars we can know only that their speech was so and so, but it will be with great difficulty that we shall grasp an idea of how it was produced or what it was like when produced. We must accept what is said of the Most Ancient people, for the most part, because it is so said.
     There have been since the times of the Most Ancient Church great physical changes in the constitution of man, in conformity and correspondence with his spiritual changes. Among these changes is that of the respiration. We find great difficulty in understanding what is meant by internal respiration, for we have never known by experience any other than external respiration, and upon this our form of articulate speech entirely depends.
     To us respiration is an indrawing of air, through the nostrils or mouth, into the lungs, for the sake of carrying into the body the nourishing effluvia lying about us; for the sending of it forth again, to carry away worn-out poisonous matters from the body; and in addition to there, its constant uses, is the occasional one of speech and song, produced by the friction of the air, passing out from the lungs, against the various parts of the throat and mouth. It is vain for us to try to understand what internal respiration was like, for we are told that such as it was, and how in the process of time it was changed cannot be described. It vanished little by little; and with those who were occupied with dire persuasions and phantasies it became such that they could no longer present any idea of thought except the most deformed, the effect of which was that they could not survive, wherefore they were all extinguished-put out, suffocated (A. C. 607).
     When the internal respiration was gone, there remained, with such as had something of truth, an external respiration, such as there is at the present day, and with external respiration arose articulate speech. (See A. C. 608.)
     Swedenborg says, "It was shown me by a certain influx which I cannot describe, what the speech of the Most Ancients had been while they lived in the world.

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It was not articulate as the speech of words of our time; but it was tacit, because it was not made by external respiration but by internal. It was also given to perceive what that internal respiration was, that it proceeded from the navel towards the heart, and thus through the lips, without anything sonorous; and that it did not enter into the ear of another by an external way, and strike upon something called the drum of the ear, but by a certain way within the mouth, and indeed through something there which is at the present day called the Eustachian tube.
     "It was shown that by such speech they could much more fully express the senses of the mind and the ideas of thought than can ever be done by articulated sounds or sonorous words, which are similarly directed by the respiration, but external; for there is nothing in any word which is not directed by applications of the respiration; but with the Most Ancients much more perfectly because it was by internal respiration, which because it is interior is also much more perfect, and more applicable and comformable to the ideas of thought themselves."
     We find it difficult to conceive of "tacit" speech which is still directed by the respiration, unless by it be meant whispering; but this cannot be what is meant, for even whispering must enter the external ear to be heard. He continues-
     "Besides this form of speech they communicated their thoughts by little movements of the lips and corresponding changes of the face; for since they were celestial men whatever they thought shone forth from their face and eyes, which were conformably varied. They could never show any other expression of countenance than what was according to the things they were thinking. Simulation, and still further deceit, was to them an enormous crime" (A. C. 1118).
     Many more passages might be adduced from the Writings, if time would allow, and by continued study and reflection we might be able to learn much of the significance of the Most Ancient speech, and its change until it no longer existed; but so far as I have been able to find we can discover but little if any more about the mode of that speech. After all, it is of comparatively little importance that we know how those men spoke; but it is of vast importance to know why they spoke as they did and why their mode of speaking was, changed. As we have seen before it was changed because of dire persuasions of the false and evil, which false and evil must have remained conjoined, to the utter extinction of the human race, but for the separation of the will and understanding.
     It is my desire to make you see, by what I may set before you in this lecture, that the speech of the Most Ancient men was, as speech in itself, the most perfect Form that has thus far existed on this earth. Mark that I say that in itself, as speech, it was most perfect; nevertheless it would not be the best for us. The fact that we do not have it is proof that it is better so. But besides the tacit acknowledgment that the Divine provides or withholds according to the use in each case, there are reasons that recommend themselves to the understanding, that we are better off without the speech of the Most Ancients than we would be with it. They could speak only what was in their mind. They could not withhold and still less dissimulate. Each one in conversation opened his whole mind to his neighbor; but then they had nothing to conceal.
     Now with us, while we are often at a loss to express ourselves so as to be understood, what wonderful mercy is that we are able to withhold much that we think and feel. What frightful things we should be for one another were every passing thought mirrored in our faces so as to be seen by all with whom we came in contact.
      While evil and falsity made it necessary, yet it was of the wonderful mercy of the LORD that the will and understanding of man were separated, enabling him to be one thing and seem another-to think one thing and speak another. If it had not been done, all would have perished, as did the antediluvians.
     Let us consider abstractly this speech of the Most Ancients as a means of communication; here it presently appears that the means by which we may communicate most completely what we think, is the best means. But let an example illustrate:
     A traveler journeys through various countries. He see the boundless plains of the west of our land, the undulating farms of the east, the billows of the restless Atlantic, the green fields and vine-clad cottages of England, the rugged bens and mirroring lochs of Scotland, the snow-clad mountains and mighty glaciers of Switzerland; he notes the character and habits of the people of each part, the animals, the vegetation, the climate; he studies the history of the past of each of these places. He then goes into his study and writes a book, perhaps many books, trying to tell, for the use of society and also for posterity, what he has seen. Or, he lectures day after day and night after night trying to relate the same things with the living voice.
     Every very one must feel how inadequately, after all his effort, he really communicates what he has experienced, and what he still, in memory, ever at will experiences. His powers of description are excellent or poor in comparison with those of another man; in themselves they always fall far short. How much more really, a single little picture drawn on the spot to illustrate one of his chapters, even though poorly done, conveys to the mind of another the appearance of a place, so that it might be recognized if happened upon,-how much more really the picture does this than many pages of the traveler's writings, or hours of his lecturing. But the picture has this disadvantage, that it can represent but detached pieces here and there.
     Suppose, now, our traveler had the power of speech of a man of the Most Ancient Church, and we had the power to understand him; then, instead of talking and talking, which if long enough continued would be sure to din us to sleep with the monotony of his voice, he would have but to look in our faces, with the intent of communicating this or that scene, and we should see it all in his memory as though what he was communicating to us we ourselves remembered; not in the form of unmoving pictures, but in the form of real experiences. We should see the plains, the hills, the ocean, the fields an cottages, the bens and lochs, the mountains and glaciers, the people, the animals, the plants; we should feel the changes of climate, smell the flowers, hear the speech of men, the songs of birds, the rush of winds and water. Such a speaker could surely hold the mirror up to nature, and such an audience could surely see the reflections therein.
     There are no doubt a few small remnants of this power of projecting the thought left with some persons, under some circumstances. What is called mental telegraphy (I do not mean mind-reading), is probably such a remnant. The poets have long been fond of telling us about the eloquent eyes of lovers, which interpreted, means that they can converse without words. This is true, for the Doctrines tell us that even now the state of those betrothed, and of those newly wed, is one emulating love truly conjugial, which is a celestial state.

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But even lovers, without the speech of articulate sounds, can communicate for the most part only general affections, and but few particulars of thought.
      But in addition to the powers we have given our traveler of describing natural scenes and experiences, there must also accompany them the power of telling the spiritual significance of each and everything described, in its own series and place; for the state that would give such powers is one that cares nothing for natural scenes and experiences in themselves, but only as representatives of spiritual and Divine things, and this state must also obtain in the audiences if they are to understand. But this state is not in the world at the present day. If we could separate the state and leave the power of communication, then we must suppose that the speaker must tell all he knows, for the power of withholding or dissimulating would be wanting. This, you see, would be an unfortunate thing, for our traveler must of necessity encounter, in the present state of the world, many things he had rather not tell, and which would not subserve any end of use in the telling.
     Therefore, while in itself considered as a means or instrument, the speech of the Most Ancients was most perfect and the very best for their happy state, our own mode of speech is the best for our unregenerate state.
     The same speech will never again find place upon this earth, for the same state will never recur, but the ability to understand and perceive one another's meaning beyond the mere words, will increase with the increasing ability to perceive the Divine Truth of the LORD'S Word, and this will increase with the increasing life of love to the LORD and charity toward the neighbor.

     "We shall know each other better
     When the mists have cleared away."
                                   E. S. P.
NEED OF SPIRITUAL INSTRUCTION 1899

NEED OF SPIRITUAL INSTRUCTION S. G. N 1899

     AS SEEN FROM THE STANDPOINT OF A LAYMAN.*
     *A "New church Day" speech, delivered in response to a toast.

     IT is vital to the true prosperity and interior growth of the Church that spiritual instruction be given by the priesthood and received by the people. In no other way will the Church be enabled to progress and go forward along the lines of internal development than by Spiritual Instruction. But there is a radical difference between the merely intellectual presentation of spiritual truths and "spiritual instruction."
      The Writings say:-"No one is instructed by means of truths, but by means of the affection of truth." Also:
     "With every one the affection of truth is conjoined, with the affection of use, insomuch that they act as one. Truth is thereby implanted in use, so that the truths which they learn are truths of use. Thus are angelic spirits instructed and prepared for Heaven."
     And thus, I take it, is the man of the LORD'S New Church on earth to be instructed and prepared for Heaven. This kind of instruction, viz: as to the uses involved in the truths which are being taught, will serve to strengthen and bind together the members of the Church to a greater degree than can be accomplished by any other means. For as we are taught, when a man sees the use in a spiritual truth, he sees the LORD in it, and as he loves the LORD, so he loves that truth whose use he sees.
     Of course, the man of the Church cannot come permanently into such a state that he can always receive spiritual instruction; but it is for him to place himself in the affirmative attitude toward such instruction, and to be grateful to the LORD for the blessed privilege of receiving it.
     Every man wants more light on those things which he loves and is interested in on the Natural plane, and with the man of the Church this is equally true on the Spiritual plane. The man who loves good will most certainly love to be instructed in the things which lead to it, which are truths. We are taught in the Writings, "that all instruction is only the opening of the way to things celestial, which are inmost," and that "when man once begins to be so instructed it is with him the beginning of his Spiritual Journey to his Eternal Home in Heaven."
     While it s the LORD alone who instructs every man, this He does by means of His Revelation and His Priesthood. Although we are to diligently seek instruction, in careful study and reflection on the Doctrines, from the Books of the Church, we need none the less the oral instruction from the lips of our Priesthood, "for the things which enter through the hearing are changed in he mind into what is like sight." To our Priesthood, therefore, must we turn for encouragement and for stimulation of the internal or spiritual view of the teachings of the Church.
     But gray as their responsibility and duty in this matter may appear, we of the people have an equally serious and binding obligation on our part. It is for us to keep ourselves in the affirmative and to be ever ready to respond to Spiritual Instruction by an interest in and affection for the teachings presented.
     We can well feel grateful to the LORD that we have a Priesthood who appreciate the importance and necessity of Spiritual Instruction, and who are able and willing to procure and set before us such rich feasts of Spiritual food.          S. G. N.
PREPARATIONS FOR THE SECOND COMING.* 1899

PREPARATIONS FOR THE SECOND COMING.* 1899

WHEN the Council of Nice, in A. D. 325, established the falsities that there were three persons in the Godhead, and that the Passion of the Cross was Redemption itself, it sealed the fate of the Christian Church, whose history after that important Council is a history of spiritual decline and desolation. No sooner did the Church gain influence in the affairs of the Roman Empire than the seeds of her decay, sown almost from her beginning, began to grow, blossom and bear their poisonous fruit. In the very same year that the Council was held the first monastery was established on the Nile, and not long after, a new cure for heresy was found, in the execution of the heretic. Even Arianism, for the suppression of which such strenuous efforts had been made, really triumphed and found its stronghold at the Byzantine court. The following years also witnessed the supremacy of the bishops of Rome over the other bishops of the Church; and whereas the beginning of the Church had been characterized by simplicity of life, the prevailing state was now one of a love for wealth and power which invaded the priesthood itself.

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     The falling away of the Church from spiritual integrity was accompanied on the external plane by the devastating invasions of northern barbarians; and in the fifth century Italy was pillaged by the merciless Attila, and Rome was successively sacked by the Goths and Vandals. Neither life nor property were safe, and the once powerful fabric of the Roman Empire melted away. The Eastern Empire alone remained, and Constantinople kept up a precarious existence until a new age, when its stores of learning served to rekindle intellectual life in Europe.
     The ages following these invasions have been fittingly called the Dark Ages. There was little external order except such indeed as the Church afforded, which during all this turmoil preserved her organization and increased her power, so that "a new Rome rose from the ashes of the old, far mightier than the vanished empire,-for it claimed dominion over the spirits of men." But during these Dark Ages the LORD was making preparations and implanting remains for His Second Coming. From the chaos into which Europe had been plunged by the migrations of the barbarians there were gradually evolved the modern European states, under the semi-barbaric yet necessary and protective influence of feudalism. The modern languages, Italian, Spanish, French, German, and English, were in process of formation, and the names of Charlemagne and Alcuin call to mind the wonderful yet short-lived revival of literature, which yet was fraught with weighty consequence for the future welfare of mankind, by the stimulus given to education in the schools which Charlemagne established in many places in his vast empire.
     In the ninth century literature found a foothold in England under the fostering care of Alfred the Great, and toward the close of the tenth century the Gallican Church laid the basis for its future liberties by vigorously protesting against the corruptions at Rome. During the eleventh, twelfth, and thirteenth centuries the spirit of freedom began to awake from its long sleep. Universities were now being established, and in the north of Europe a group of cities known as the Hanseatic League, had secured commercial prosperity and a degree of political liberty. Some of the Italian cities, notably Venice and Florence, were also ma king great progress in the establishment of commerce and civil liberty and in the cultivation of literature and the arts. The power of the pope, which had culminated in the arrogant and despotic Innocent III, had fatal blows dealt it when the results of the Crusades so strangely failed to agree with the prophecies of brilliant success which the infallible popes had made. The Crusades also furthered commerce between Europe and Asia; they refined the western barbarians by communicating to them the civilization of the Orient, and shattered the power of the nobles who, being in need of money, had been forced to make concessions to the cities, which thus became free and rich. In fact these three centuries are full of indications of the approach of a new stage in the history of the human race,-premonitory rumblings of the Last Judgment.
     Before there could be true spiritual liberty among men, natural liberty had first to be established, and we shall now see how in the fourteenth, fifteenth, and sixteenth centuries liberty triumphed by the return of Literature and the arts, and above all by the restoration of the Word of God among men
     In England, John Wycliffe boldly denounced the pernicious mendicant orders and the pope, and translated the New Testament into English. In Bohemia, John Huss and Jerome of Prague, having adopted Wycliffe's views and attacked the papacy, paid for their temerity with their lives; not, however, without thoroughly rousing Bohemia, which for sixteen years fought valiantly for religious liberty; nor was the fire then kin led ever really extinguished.
     But that which contributed more than anything else to free e human mind, was the revival of learning during e latter half of the fifteenth century. The invasion of Europe by the Turks and the capture of Constantinople by them, caused many of the learned Greeks to flee to Europe, especially to Italy, who brought with them the precious manuscripts containing the literature of Ancient Greece. Thus new light was given to men by means of truths from the Ancient Church, whose light had been reflected into Greece, and had then so many centuries before, inspired the philosophers. Since Greek had almost become a "dead language" and since there were no professorships of Greek in the Universities, chairs of "Rhetoric" were founded, and under this name were taught the language, history, philosophy, and science of Greece. To the scholars who flocked to Italy from all parts of Europe were now offered for study and emulation the greatest masterpieces of literature, philosophy, and art which the ancient world had produced.
     The interest in the wonderful new learning was not confined to the erudite, but people in other walks of life were seized with the thirst of knowledge and thronged to hear the professors. To be learned became the fashion, and the cultivated turned from the poetry of Dante and Petrarch and the prose of Boccaccio, to antiquarian researches, to the compilation of grammars, and to the correction of texts. New life was given to the conceptions of poets, painters, and sculptors, and those who had gone to Italy to learn, returned, thus disseminating the New Learning throughout Europe.
     While learning was thus being revived, important discoveries in science were being made. By the application of the wonderful invention of printing to the reproduction of the classics and of the Bible, books which had formerly been confined to the few, were now placed within the reach of the many. The Discovery of America opened the way for a commercial and political evolution the effects of which are now world-wide; and this wonderful discovery, together with the Copernician theory of the solar system, changed the narrow ideas which had been prevalent concerning the I shape an constitution of the earth and the movements of the planets. Gunpowder gave the death-blow to feudalism by revolutionizing the methods of warfare, enabling the king to pit an effective standing army of the com on people against the power of the nobles, whose armor and castles were not proof against bullets and cannon-balls.
     But as in the progress of the individual, scientific and rational truths are only of true use when they serve as mediates for the reception of spiritual truths, so in a larger sense the Revival of Learning and the wonderful discoveries in science, which mark the fifteenth and sixteenth centuries, performed their true use in so far they served as means for the support and re-establishment of the Word. This was done by means of the movement historically known as the Reformation.
     The Writings teach the great use and importance of the Reformation. In the Doctrine Concerning the Sacred Scripture, n. 110, we read as follows: " . . . The Word which is in the Church of the Reformed illustrates all nations and peoples by a spiritual communication. . . . Therefore when the Word had been almost rejected by the Papists, of the Divine Providence the Reformation took place, and hence the Word was again received."

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Another interesting number is 1069 of the Apocalypse Explained, where, in connection with the teaching that the Church is from the Word, the following is written: "Hence it is that of the Divine Providence it took place that some churches separated themselves from the Babylonish one, which acknowledge the Divine power of the LORD . . . to be equal to that of God the Father, and also attach Divine Holiness to the Word alone. This was provided by the LORD lest the Christian Church in the European world should utterly fall."
     From these numbers the use of the Reformation plainly appears, viz., the spreading of a knowledge of the Word and of its Holiness. One of the most important means to this end was the study of the original Hebrew, to which a new impetus had been given by the Revival of Learning. Johann Reuchlin was the man who more than any one else revived the study of Hebrew, and pointed out the great necessity of it to a right understanding of the Bible. Although he himself was not directly concerned in the Reformation, still be afforded a direct support to it by his spreading a knowledge of Hebrew, and by his teaching of Melanchthon, the associate of Luther.
     When, then, learning had been revived and science had obtained a foothold, there broke out that revolt against the dominion of Rome which has been called the Reformation. Three men, the learned Erasmus, of Rotterdam, the intrepid Martin Luther, and the gallant Ulrich von Hutten, within four years visited Rome, and were profoundly disgusted with the corruptions which they found there. Each of them, however, was affected a different way. Erasmus thought that the Church could be reformed from within, and so attacked the monasteries in a scathing satire called The Praise of Folly; Ulrich von Hutten published the Letters of Obscure Men, in which he appeared as it were livid with rage at what he had seen at Rome; but Luther, who had gone to Rome a monk, simple-hearted and full of zeal for the Church, returned with his trust shaken to its foundations. He waited much longer than either Erasmus or Ulrich von Hutten before publicly attacking the papal corruption; but when the notorious Tetzel ventured to sell his indulgences at a village not far from Wittenberg, Luther openly attacked the sale of these infamous compacts, by nailing on the cathedral door his epoch-making "ninety-five theses;" nor, when it became necessary, did he flinch from attacking the authority of the pope himself, as for instance in one of his controversial works, entitled Against the Papacy of Rome, Founded by the Devil.
     Luther's greatest merit, however, was his translation of the Bible and his sincere effort to spread its truths. Neither he nor Melanchthon nor the other reformers evolved true doctrine, because, although they did away with the authority of the pope, and even of councils, I still they acknowledged the Nicene Creed and did not go to the Word Itself. The Reformation soon degenerated into a wrangling over doctrines, and, without taking charity into account, established a worse condition than that which it had set out to correct, so that we read in Brief Exposition, n. 105: "That the Roman Catholics can be introduced into the New Jerusalem before the Reformed."
     But although the Reformation soon after its beginning became nothing but a more advanced state of the vastation of the Church, still great goods were wrought by means of it. Chief and foremost, the Word was restored, which furthered the establishment of liberty, civil and spiritual. The influence of the Reformation was felt in other countries besides Germany and Switzerland; and Swedenborg himself, who was prepared from his youth for his future great office, was brought up in a Protestant country and by a Lutheran bishop, his father. The Writings were published in Holland and England, countries which had received the blessings of the Reformation, and the organized New Church has prospered most in those countries in which Protestantism has prevailed.
     The preparations for the second coming of the LORD consisted, then, in the establishment of liberty and the restoration of the Word. When these things had been accomplished, "the Son of man appeared in the clouds of heaven with power and great glory."
ORLANDO BLACKMAN 1899

ORLANDO BLACKMAN JOHN WHITEHEAD 1899

     Communicated.
     IN the passing away of Mr. Orlando Blackman the Immanuel Church loses one of its earliest and most devoted members, and the city of Chicago a well-beloved long-tried musical preceptor. He was born in Columbus, Chenango County, N. Y., in 1835, and was the fourth son of a family of ten children, his father being a farmer in western New York. The whole family were devotedly fond of music, and as they grew up they severally took their places in the church choir and in the singing classes which were so popular in those days, when the piano and organ had not yet come into common use. In these classes and in the choir Orlando was always the leader.
     When seventeen years old Mr. Blackman began teaching a country school during the winter months, But three years later, in 1855, he entered the Cazenovia Seminary (near his birth-place), an institution of the Oneida Conference of the Methodist Church, it being his father's desire that he should become a Methodist minister. In Cazenovia, at that time, New Church services were held every Sunday evening at the home of Mr. Asahel Tyler Cross; the attendance including, besides that gentleman's family, Mrs. Adams,-daughter of the Rev. Holland Weeks,-Mrs. May and Miss Weld. Mr. Blackman boarded with a cousin who lived next door to Mr. Cross, and soon falling in love with the eldest Miss Cross, he very readily accepted an invitation to attend the New Church services,-an attendance which became regular.
     Mrs. Adams had strong convictions against "mixed ages," and as she saw no way of checking what was evidently a mutual attachment, she went to work with zeal to convert Mr. Blackman to the New Church, providing him with the Writings and all available New Church literature. Before he had been in the Seminary six months he appeared before the authorities, and, with the honesty which was a marked characteristic, told them that he had been reading the Writings of Swedenborg and had found in them so much that he could accept that he could no longer consider becoming either a minister or a member of the Methodist Church. During the three years that he attended the Seminary Mr. Blackman's interest in the Doctrines steadily increased; and when, as his graduation approached, he was selected to deliver the valedictory address, he chose for his subject, "Swedenborg." It was a great event for the little circle to have their faith thus publicly championed, and they all united in furnishing "ammunition."

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Mr. Cross and Mrs. Adams especially, both well-read in the Doctrines, gave suggestions and revisory aid. The Faculty demurred greatly when the address was first presented, but finally permitted its reading on the condition that it be followed by an orthodox Methodistic paper, which was opposed to everything of Swedenborg's. The exercises were held in the Methodist Church,-the largest in town,-and, as had been expected, the address created a sensation.
     After graduating, Mr. Blackman taught one year in the Cazenovia Union School, and soon after he and Miss Cross were married. During the next three years he taught first in New Berlin, N. Y., and then at Morris, N.Y., at the latter place having charge of a large Union School.
     Into all the schools with which he was connected Mr. Blackman introduced the teaching of music, which occupation he found so congenial that he decided to devote his life to it. Accordingly, in order to prepare himself, in 1862 he entered the Musical School at Geneseo, N.Y. Here he met Dr. George F. Root, who was not at that time in the New Church. A few years later, however, Mr. and Mrs. Blackman, and Dr. and Mrs. Root and family were baptized at the same time by the Rev. Dr. J. R. Hibbard in Chicago.
     After leaving the Musical School, Mr. Blackman started for the West, intending to locate in Iowa. On the train, however, he met four prominent citizens of Joilet, Ill., whither he was persuaded to go, and where his new friends organized for him a chorus and secured a number of private pupils. About six months later he was called to take charge of the music in the Chicago public schools, a position which he held to the end of his life, a period of thirty-five years. Concerning his discharge of the duties there the Chicago Tribune (July 29th) speaks thus, editorially:

     "After many months of suffering, Orlando Blackman, former superintendent of music in the schools of Chicago, has passed way. He had been connected with the schools in that capacity or thirty-four years, and was entitled to the credit of having established in them the system of music as it now exists. He was also formerly connected with all the earlier musical societies the city, from the formation of the Musical Union and Oratorio Society down to the Apollo Club shortly after the fire, and in them all was an efficient worker. In his public capacity it is within bounds to say that thousands of the citizens of Chicago are his musical pupils, and were attached to him not only as excellent teacher and a faithful, honest worker, but as a genial, lovable man. He did his work faithfully, conscientiously, and industriously, and was an upright, honest man. There can no higher tribute paid to any man."

     Although Mr. Blackman's first open espousal of the New Church occurred in Cazenovia, in Chicago lay the course of almost his entire Church life, an adequate history of which would involve that of the New Church in that city. On arriving there he at once became identified with the Chicago society, and soon was made superintendent of the Sunday-school in the old Adams Street Church, which service he continued to perform until the burning of the church in the great Chicago fire, in 1871. He later occupied the same position on the West Side, whither he moved at about the time the church on Washington Boulevard was built. Here he went through all the trying period of 1873-1878, during which time Dr. Hibberd severed his connection with the Chicago Society, which was for a time without a pastor. In August, 1877, the Rev. William F. Pendleton formed a congregation of the Chicago Society on the West and North Sides, teaching the Doctrines along "Academy lines." Mr. Blackman, although connected from its incipiency with what is now the Immanuel Church, at first opposed the principles of the Academy in open manly fashion; but study and reflection brought him understanding of what they really involve, and he then espoused them with energy and zeal and became a member of the body.
     To the readers of New Church Life, many of whom were personally acquainted with Mr. Blackman, it is hardly necessary to speak of his activity in the work of the Church, or of the generous devotion of his time to teaching singing, not only in the Immanuel Church, but in the Church school and in the assemblies of the Church. He was keenly appreciative of the New Music, assisting in its publication and instructing others in rendering it. His geniality and cheerfulness, the affirmative spirit and loyalty with which he supported the Church in her every move,-these are cherished memories to those he leaves behind, memories which are of such real, imperishable things as make the taking-up of his life-work in higher form seem very real.

     "THE PLACE OF DOCTRINE AND THE BASIS OF TEACHING IN THE NEW CHURCH."

     (From the New-Church Messenger.)

EDITOR OF THE MESSENGER:-In your issue of August 2d is a paper by the Rev. Albert Bjorck on "The Place of Doctrine and the Basis of Teaching in the New Church," and in a note it is stated that it was published by request of the Council of Ministers. The paper, as I remember, was severely criticised in the discussion in the Council, and to leave it without comment will give a very false view of the way many regarded the paper. The fundamental positions of the paper are in opposition to the teachings of the Doctrines themselves, though many passages are quoted which have no bearing on the questions raised. Thus he says:

     "In the Church there seems to exist an almost universal tacit understanding that the doctrinal teachings of the Church should be based on what Swedenborg says, and a feeling that what Swedenborg once has stated to be the doctrine of the Church always must remain so. This gives to the Writings of Swedenborg an authority which belongs to the Word alone," etc.

     And again:

     "I do not think . . . that the doctrinal teaching in the form given in the works of Swedenborg has divine authority in all particulars for all times.
     "Swedenborg himself never has meant that his works should be accepted as such an authority, which, indeed, would prevent a living and sound development of the Church, leading men to regard his works, and particularly his presentation of the New Church doctrines, as a direct revelation from the LORD, and so to substitute them for the Word or to confuse them with the Word.
     "His power of reception was not unlimited. On the contrary, he must, like other men, be dependent on a great many external things and knowledges, and the limited knowledge possible to be gained in his time about some things naturally limits his power of expressing or explaining the spiritual truth he perceived through the natural correspondence in a way that makes many of his explanations unsatisfactory for our time.
     "Many discoveries have been made since the time of Swedenborg which, in connection with earnest, painstaking investigative scientific study of languages makes it possible for men of our time to acquire more definite knowledge of the letter of the Word, its genesis, and history, than was possible for Swedenborg.
     "Swedenborg does not want us to take anything on his authority, and is always anxious to show the way by which we may be see things for ourselves."

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     The writer of the paper evidently does not grasp the nature of the doctrines of the New Church as a system of doctrine revealed by the LORD for the establishment of His New Church. Swedenborg's personality and opinions do not enter them. He divests them entirely of his personality, claiming for himself only the function as expressed in the title of the True Christian Religion "Servant of the LORD JESUS CHRIST." The doctrinal system in its entirety is represented by the Holy City the New Jerusalem descending from God out of heaven, and the coming of these doctrines into the world is not a coming of Swedenborg, but a coming of the LORD JESUS CHRIST, which coming is the second, and-

     "This second coming of the LORD is not in person, but it is in the Word, which is from Him and is Himself" (T. C. R. 776). "This second coming of the LORD takes place through (per) a man, before whom He has manifested Himself in person, and whom He has filled with His spirit, to teach the doctrines of the New Church through the Word from Him" (T. C. R. 779). "This is meant by the new heaven and the new earth, and the New Jerusalem descending thence" (T. C. R. 781).

     From this series, together with all that Swedenborg teaches concerning his mission, it is evident that it is the LORD who has revealed from His Word the doctrines of the New Church, and these doctrines are now and ever will be the LORD'S presence in the world to teach and guide us.
     Does this position abolish the letter? Not at all; it establishes the letter. Without these doctrines we could see no more divinity in the Word than do the modern critics and agnostics who, with all their "earnest, painstaking investigation and scientific study," know nothing of the divinity of the Word. The doctrines of the New Church were not drawn out of the Word by Swedenborg: they were drawn by the Lord Himself out of His Word through Swedenborg. The fact that the doctrines have been drawn out of the Word by the LORD does not make them any less true than they were before they were drawn out, nor any less true than they now are as they exist in the Word. In doctrinal form we see and grasp them with the understanding. In correspondential form before they were drawn out they were not seen. The difference is that now we see and know the LORD in His second coming; before He con Id not be seen. Those who see Him as He is now revealed can be in that Church which is "The crown of all the Churches which have hitherto existed on the earth" (T. C. R. 786). Because those who receive those doctrines can "know and acknowledge one God" (T. C. R. 786).
     That the doctrines of the New Church are from the Word is plainly stated in many places, and that they existed before being drawn therefrom. In the Doctrine of the LORD we read:

     "By the holy city, New Jerusalem, is meant this New Church as to doctrine, wherefore it was seen descending from God out of heaven, for the doctrine of genuine truth comes from no other source than from the LORD through heaven" (D. L. 63).
      "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. The reason why it was not, is, because if it had been, it would not have been received; for the last judgment was not yet accomplished, and before that, the power of hell prevailed over the power of heaven; wherefore if it had been given before from the month of the LORD, it would not have remained with man; nor does it remain at this day, except with those who go to the LORD and acknowledge Him as the God of heaven and earth. See above n. 61" (D. L. 65).
     "This same doctrine was indeed given before in the Word; but because the Church-not long after its first establishment was turned into Babylon, and with others afterward into Philstia, therefore it could not be seen from the Word; for the Church does not see the Word otherwise than from the principle fits religion and its doctrine" (D. L. 65).

     The doctrines were revealed by the LORD to establish the New Church, and throughout them is a continual affirmation of their divine source. This is evidently given for a purpose. That purpose must be to establish faith in them as divine. This, however, does not necessitate the cultivation of a blind faith in the New Church. It does, however, beget a confidence in their truth that cannot exist where their divine source is doubted or denied. On this confidence can be built a rational investigation by which they are seen to be reasonable, consistent, and scriptural. But this higher rational authority cannot be so fully cultivated where portions of the teachings are doubted or rejected. Again, all truth is given for the sake of life. All the doctrines of the New Church are doctrines of life and have relation to life. This relation and their application to life can be seen and made with a better spirit when it is seen that we are applying divine principles to our life than where uncertainty exists as to the origin of the doctrine. Thus we may see that the divine authority of the doctrines of the New Church is a principle fundamental to its well being, and no real progress can be made either in the understanding of the Word or in the life from the Word where this principle is not acknowledged in some form; and the more clearly it is seen and acknowledged the better it will be for the development of the Church itself.
          JOHN WHITEHEAD.
     URBANA, O., August 8th, 1899.
AS ONE HAVING AUTHORITY 1899

AS ONE HAVING AUTHORITY H. S 1899

IN discussing the Authority of the Writings, it seems hardly to be realized that the Divine Doctrine can be given only by the Divine. Who else has a right to change the Word? For while the Word is essentially unchangeable, yet at each coming, most decided changes were made-in the eyes of men. Who but the Incarnate One could say, "Moses, because of the hardness of your hearts, suffered you to put away your wives; but from the beginning it was not so," when yet it was He Himself who had given that law to Moses from between the cherubim? Who but He that said, "In heaven they neither marry nor are given in marriage" could change this teaching and show why it had been before involved in such a fallacious appearance?
It is said "Doctrine must be drawn out of the Letter the Word, and confirmed thereby . . . by one who is in illustration." Taking this teaching without due examination, many presume that their own deductions may rank beside the teachings given through Swedenborg in the Writings, if only they are personally regenerated as he was. Is there then no discrimination between the Divine Doctrine drawn out according to this eternal law by the LORD Himself, and that which enlightened men will afterward draw out in its light? Most assuredly there is,-else is this not the Second Coming of the LORD as the Glory within the clouds,-else must we deny this new Doctrine the right to alter our understanding of the letter of the Word. As at His First Coming He drew His teachings out of the Word already given, and confirmed them thereby, so He does at the Second Coming, in the Writings. It is even in the Second Coming as it was in the First,-when He goeth into the synagogue of a Sabbath to read out and expound the Scriptures, the people are astonished at His doctrine, for He teacheth them as one having authority, and not as the Scribes.

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     What is to become of the Church, if every scribe is to regard himself as equal to the prophets, and thus hold his mind open to the influx of all the vaticinating spirits with which the world of spirits is so filled? Against these would-be "holy spirits" there is no protection but the humble confession that there is no Word but God's Word, and that nothing is true which does not square with that, and with the whole of it.
     The last general judgment, and the last Advent, have been effected. The crowning revelation has been given, which teaches us to expect no other, except the coming and the revelation which is now possible to every individual by illustration immediately through that which has already been given. The heavens themselves are now for the first time completed, and the New Church differs from all previous Churches in this, that it receives influx from them all; hence there is no longer any step lacking in the ladder whose foot rests upon truth, and whose head is in heaven. The Word as now given is completed,-in the Hebrew, the Greek, and the Latin ; even as the superscription upon the Cross was in these three languages. This last revelation differs much from the others in form, but when will men see that it is the same Divine Light which shines in all, and that to find this light, we must seek it, not only through but in this last and most excellent of all revelations.
     He that tries to climb up some other way is "a thief and a robber;"-for he derogates from the Divinity of the Human of the LORD, which in the soul of the Writings, and which lends to them such holiness and such authority that it could be written upon them, Hic liber est adventus Domini: seriptum ex mandata. ("This book is the Coming of the LORD; written by command.")     H. S.
Notes and Reviews 1899

Notes and Reviews 1899

     THE Journal of the Third General Assembly of the General Church of the New Jerusalem, now ready, contains among other interesting discussions one on the status of the "Scientific Works."

     THE little work by Swedenborg, The Last Judgment, has just been issued in the Rotch edition of the Writings, newly entitled, The Final Judgment." The idea of finality, which is perhaps a reason for the change, would seem to have been sufficiently involved in the old term, as no other idea is connected with "The Last Judgment" than that it is to be final when it comes. The form of the Rotch edition is well suited to making a neat volume of a small work like The Last Judgment. A rather brief examination discovers decided merits in the translation.

     SITTING plates for the dead is not, as many seem to suppose, a New Church custom, but the following account of a visit to a Moravian minister indicates that with at least some of that faith it is so:
     "When we were ready to be seated at the table, our brother placed an additional chair to the table, with the remark, 'This my wife's chair; I always set it to her place, with her bonnet hanging upon it.' Oh! how solemn the thought-she being dead, yet speaketh. Can any of you think of our dear brother without a feeling of sympathy for him in his very lonely hours? He is more cheerful than one could think. He and Jesus are keeping house together, alone and yet not alone." (From the New-Church Messenger.)

     THE tenth number of Annals for the New Church (July, published however in August), covers the period between 1821 and 1825. The portraits comprise a full-page likeness of Robert Hindmarsh, and a cut of Mr. Samuel Woodworth, editor of the New Jerusalem Missionary, begun in 1823. Mention of the successful missionary labors of the Rev. Holland Weeks, in Virginia, as noteworthy in connection with the interesting reference to his daughter which occurs in the sketch of the late Orlando Blackman, printed in this number of the Life. Of interest, also, is the extract from the Convention report for 1822, concerning the evangelistic work of Jonathan Chapman ("Johnny Appleseed"). A note under the same date relates that Captain Bernard, of the British army, stationed on the Spanish frontier, communicated the Doctrines to many prominent persons on both sides of the Pyrenees, among them General Palafox, defender of Saragossa. Another very interesting item concerns the first introduction of the Writings to the notice of the late Dr. Hibbard, through the Napoleonic general, Baron Goranson, of Steiger's Rest'."

     IN the Concordance occurs a curious little mistake, under the article "Swedenborg," which makes the author speak of his "maternal ancestors," in S. D. 4181. Swedenborg there states that he had spoken with "matres meae" in the spiritual world. They told him that they had elegant abodes there, and mentioned the frequent and unexplained absence from home of Swedenborg's father, while in the natural world. The context as well as the text show clearly that the ladies referred to were the first and second wives of the old Bishop, and not the venerable line of Swedenborg's "maternal ancestors." It will be remembered that Swedenborg's own mother died in 1696, and that his stepmother, Sarah Behm, became to her six-year-old step-son a true and loving mother, who made him her principal heir.

     ANOTHER evident mistake in the Concordance is made under the entry, "Ad. 3-9011, 2," where Swedenborg states that "for some months scarcely a day passed,-while I was writing a certain work,-in which a flame did not appear as vividly as a flame on the hearth, which at that time was a sign of approbation; and this was before the time when Spirits began to speak with me viva voce." The compiler then adds this parenthetical explanation: "This 'little work' was The Corpuscular Philosophy, in which Swedenborg says 'these things are true, because I have the sign.'" This explanation, however, does not explain, since the work in question, The Corpuscular Philosophy, covers exactly one page of the photo-lithographed manuscript. Surely, Swedenborg would not be occupied "some months" while writing that little work.

     THE fifth of Mr. George Trobridge's papers on "Swedenborg and Modern Thought,"-which, as already noticed, have been published in The New Century Review, and later in book form,-is devoted to "The Literature of Modern Spiritism." This constitutes one of the most satisfactory treatises ever published on the subject, if indeed it has an equal for directness, completeness and literary quality. Such foremost spiritists as Professor A. R. Wallace are quoted, only to refute, by parallel quotations from Swedenborg, the claim that the spiritistic doctrines, "taken as a whole, give us a far more exalted and at the same time rational and connected view of spirit life than do the doctrines of any religion or philosophy." It is possible that the foregoing claim of Professor Wallace's would never have been made did he not include in his category of spiritistic lights the seer of the New Jerusalem. This latter assumption, however, often enough met before, Mr. Trobridge disposes of by very effectively quoting the Writings themselves, to show that while, as he says, "all that is worthy in spiritistic teaching is to be found more fully, more intelligibly, and more consistently stated in the writings of Emanuel Swedenborg" (who very considerably ante-dated spiritism), there can be no legitimate communication from the spirit world except what is authorized by the LORD, for Divine purposes. Other intercourse between the two worlds is condemned in both the Word and the Writings as productive of only inanity and mischief. Mr. Trobridge quotes pertinently from the Writings on every phase of the spiritistic movement, and cites its very defenders to show the untrustworthy and debased character of most of its so-called revelations. Spiritism is now a subject sufficiently important in modern thought, and even in recognized scientific investigation, to make it worth any one's while to read the essay. The fourth chapter, which deals with literature concerning the spirit world, and immortality, exhibits, by eminent examples, the extent to which the more general
Truths upon that head have found expression in the best literature of centuries.

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CHURCH NEWS 1899

CHURCH NEWS Various 1899

     Huntingdon Valley.-THE Rev. N. D. Pendleton, since the Assembly has been visiting his brother, Bishop Pendleton, here. On July 30th he preached a sermon on "Death the Gate to Life," which was much enjoyed.

     Glenview.-Mr. and Mrs. Cowley, of Huntingdon Valley, Miss Agnes Goerwitz, of Boston, and Mr. Samuel Klein, of Brooklyn, have been visiting here during the past month, and their presence has given all added zest to the social life. On the first of August Mr. and Mrs. Klein gave a "bonfire" at their home-"The Evergreens." A large and jovial party gathered round the crackling pile of pine, and entered with spirit into the picturesque movement of the scene. It was not long before a peck or two of potatoes found their way into the fire Several dozen ears of corn, fresh from the stalk, soon followed, and while these were roasting the party, with the aid of sticks toasted marsh-mallows over the flames the piece de resistance, however, in the way of camp-fire achievement, was a fine steak which was unceremoniously cast upon an inviting bed or glowing embers. The delicious flavor of this quickly dispelled this somewhat dubious looks of the uninitiated. Hot coffee and good cheer soon brought out numerous "camp-fire songs, choruses and yoedels, and the merry evening ended with a dance around the camp-fire.
     On Sunday evening August 13th, there was a musical in the home of Mr. and Mrs. Seymour G. Nelson in honor of our friends of the navy, Mr. Glenn and Mr. Burns, of the Battleship "Michigan;" this being their first visit here since the Spanish war.
          A. E. N.

     LETTER FROM MR. BOWERS.

     Ontario.-AFTER the Assembly, held in Berlin, I made a short missionary tour in the western and northwestern parts of this Province. I visited thirteen towns and villages, and called on thirty-four families or individuals, who are members of the New Church, or who have some knowledge of the Doctrines. Conversations were had with all of them, though in several cases the limitations of time made them short. At Wingham a useful visit was enjoyed with Mr. J. Horatio Dulmage, whose reception of the Doctrines was described in the Life about two years ago. He expressed, in decided terms, his appreciation of the benefits which he had derived from the wonderful spiritual knowledges contained in the Writings. An opportunity was also given, this time, to explain the Doctrines to members of his family. And I was cordially invited to come again, and to make a longer stay the next time. In Grey County, at the house of Mr.
John MaLuhan, on Sunday, July 23d, a meeting was held, an extempore sermon was delivered, and the sacrament of the LORD'S supper was administered. Two New-church men came a distance of ten miles to attend the meeting, and the services were much appreciated. A visit, with Mr. R. G. Brown and family, near Streetsville, completed the trip. After being in Toronto a week, another tour was begun which will probably last till the beginning of next year. On the way to Michigan, earnest New Church people, who are glad to see a missionary, were visited at several places in southern Ontario. But lack of space forbids mentioning details. Two married couples made application to the Bishop for membership in the General Church of the New Jerusalem.
     REV. J. E. BOWERS.

     GREAT BRITAIN.

     Colchester.-MONDAY, August 1st, witnessed the marriage of Mr. George Leonard Knopp, of Colchester, and Miss Jane Harriet Pettit, of Harwich. The church was made specially bright for the occasion; the chancel being prettily decorated with palms and other plants, and the body of the hall hung with banners lent by the London friends. Pastor Acton arranged a special form of service, simple indeed, but appropriate and beautiful. It consisted of reading extracts from the Writings and the Word, three selections from the Church Music, nuptials, prayer and blessing, Mendelssohn's Wedding March being played at the close of the ceremony.
     Needless to add Mr. and Mrs. Knopp have been the recipients of many substantial tokens of the esteem in which they are held, and the hearty congratulations and good wishes of the whole society go with them in their new life.
     Our dear old lady was an interested participator in the service, of whom more is to be said on a later occasion.
     August 1st, 1899.          J. P.

     RYDE, ISLE OF WIGHT.

     LAST year Mr. Isaac Brooke, of Ryde Isle of Wight, established a "New Church Home" in that charming island, for the rest and recreation of members of the Church and their friends, devoting his capacious residence, Glenlmolme, to the furtherance of that object.
     The Sunday services were at first conducted, by the Rev. T. K. Payton, in the house itself, but later in a new hall capable of seating about one hundred persons. This hall was, on Easter Day, April 2d, 1899, dedicated by the Rev. R. J. Tilson, Pastor of time Church at Burton Road, Brixton. The dedication sermon was on the text Exodus xx, 24, "In all places where I record my name I will come unto thee, and will bless thee." The teaching was given that the object for which men are set apart as priests, and houses dedicated to worship, is, that the Divine may be among men. The "name" of the LORD is all that by which the LORD is known and worshiped. The Church, therefore, is where the LORD inscribes His name, for the Church is where the Word is and where the LORD is thereby known. The "name" of the LORD is His Divine Human, and the reception of the Divine Human makes a man to be a Church in its least form, and a body of such men constitutes the Church in general.
     (Abridged from a Communication by Mr. A. Poulton.)
SCHOOLS OF THE ACADEMY OF THE NEW CHURCH 1899

SCHOOLS OF THE ACADEMY OF THE NEW CHURCH W. F. PENDLETON 1899

In Huntingdon Valley, will re-open on Friday, September 15th, 1899.
     These schools consist of a Theological School, College and Seminary for Girls.
     Only children and young people baptized into the New Church are admitted into the Schools.
     In order to enable the largest possible number of children to attend, arrangements have been made to provide table board at $3.50 a week. Rooms will be furnished free in cases where parents are unable to pay for same.
     The terms of tuition are, $50.00 for the school year, but special arrangements may be made.
     For curriculum apply to time Rev. Enoch S. Price, Principal of the College, or Miss Harriet S. Ashley, Principal of the Girls' Seminary. For board and tuition apply to the Treasurer, Carl Hj. Asplundh, Huntingdon Valley.
     W. F. PENDLETON,
Superintendent of the Schools.
Journal of the Third General Assembly Now Ready 1899

Journal of the Third General Assembly Now Ready 1899

According to the resolution of the Executive Committee, this Journal will be sent free of charge to all contributing members. Price to others, 25 cents, postage 10 cents.
Editorial 1899

Editorial Editor 1899

     NEW CHURCH LIFE.
     PUBLISHED MONTHLY BY THE ACADEMY OF THE NEW CHURCH.
     516 Miner Street, Philadelphia.

     TERMS:-One Dollar per annum, payable In advance.
     FOUR SHILLINGS IN GREAT BRITAIN.

Entered at the Post-Office, at Philadelphia, Pa., as second-class matter.

     ADDRESS all communications for publication to the Editor, the Rev. George G. Starkey, Huntingdon Valley, Montgomery Co., Pa.
     Address all business communications to Academy Book Room, Carl Hj. Asplundh, Manager, Huntingdon Valley, Pa.
     Subscriptions also received through the following agents:
UNITED STATES.
     Chicago. Ill., Mr. A. T. Maynard, Chicago Agent of Academy Book Room Glenview Ill.
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CANADA.
     Toronto, Ont.. Mr. R. Carswell, No. 47 Elm Grove.
     Waterloo. Mr. Rudolf Roschman.
GREAT BRITAIN.
     Mr. Wiebe Posthuma, Agent for Great Britain, of Academy Book Room, Burton Road, Brixton, London. S. W.

PHILADELPHIA, SEPTEMBER, 1899=130.

     CONTENTS                         PAGE
EDITORIAL: Notes                         129
The Promise Concerning Marriage          130
THE SERMON: Marriages In the Heavens (Matt. xxii, 50),     130
     Divine Providence and Necessity     133
     Thy Will Be Done (a hymn)          135
     Language of the Most Ancients          136
     The Need of Spiritual Instruction     136
     Preparation or the Second Coming,     138
COMMUNICATED: The Late O. Blackman          140
     "The Place of Doctrine and the Basis of
     Teaching in the New Church,"          141
     As One Having Authority               142
NOTES AND REVIEWS                         143
CHURCH NEWS                              144
BIRTH, MARRAIGES; DEATH                    144
THE SCHOOLS OF THE ACADEMY               144

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Vol. XIX, No. 10. PHILADELPHIA, OCTOBER, 1899=130. Whole No. 228.
     NOTES.

     TRUTH rules the world. In so far as nations desire equity and peace they welcome that which removes mutual misunderstandings and errors, and then truth can be mighty with them to conserve order, equilibrium, and tranquillity. Any device which will serve to bring about a common understanding among nations and so eliminate many of the causes of wars, would seem to be a good thing. A really effective court of international arbitration would practically illustrate the point with which we set out-that truth, on its many planes, and not brute force, is what rules the world.

     A CORRESPONDENT asks the New Church Messenger to explain by what right Swedenborg exacts acceptance of his word for the teachings and accounts he professes to bring from the spiritual world. The Messenger, in reply (September 6th), makes the point that Swedenborg never sought to inculcate a miraculous or compulsory faith in his teachings-that is, a faith based on his miraculous intromission into the spiritual world. He himself, it is stated, received those teachings not in any compulsory way, but by means of the Word, during his reading of which the spiritual sense was revealed to him. (That the Doctrines are a revelation of the internal sense is not so stated by the Messenger, but it is logically involved.)
     The Messenger's point is well taken. The truths of the New Church, being spiritual, can be received and assimilated only in freedom,-that is, from affection, the affection for truth for its own sake. Miracles, however, appeal to the senses and to natural affections. The method of disclosing the knowledges of heaven and of heavenly life, though extraordinary, did not constitute a miracle properly speaking, for it does not appear before the senses of men, and so compel belief. The miraculous fact is recognized only by such as have that spiritual discernment that looks above miraculous proof regarding primarily the truth which they find so marvelously provided for their soul's nourishment. Even the visible miracles performed by the LORD when He was upon earth were important really on account of their representative force,-that is, because of the stemming and turning of the infernal tide achieved by the LORD in His Human. So that even here, as the Messenger points out, the important and essential work was an internal and invisible one.
     A true New Church propaganda, therefore, lays no great stress on the marvelous aspect of Swedenborg's mission, but rather on its internal character,-seeking not to overpower or compel the mind but looking to the development of its latent and nobler faculties.

     SOME of the apologists of the Rev Albert Bjorck who has been teaching the non-eternity of the bells revive the idea that the doctrine involved is not a vital one in the New Church system. This we hold to be a grave error. Upon the finality of man's choice between evil and good, while on earth, depends his very existence as a human being. To destine him, regardless of his own choice, to be drawn at last into the Divine Life, would be to destroy his capacity for reciprocation and make of him either an unthinkable puppet or else a projection of the Divine Itself. But it is because he was created capable of rejecting the Divine that he is created capable of being freely and reciprocally conjoined with the Divine-a conjunction which is not as of one either dominated by the other, or continuous with and identical with the other, but as of life derived, freely conjoined with Life Itself.
     The doctrine of "non-eternity" is akin to the Unitarian idea, that man possesses inherently, as inalienably proper to himself, something of spiritual life from the Divine. But this involves total misconception of what constitutes a human being. Man is man by virtue of being born not infilled with life, but capable of receiving life-yet an active and not a passive receptacle, thus capable of disposing himself to receive life from above. This self-disposition involves freedom of choice, which again necessitates finality of choice. And this necessity cannot be evaded by merely deferring indefinitely the final choice; that must come at last, if man is to be an image and type of the self-existent Divine, and capable of reciprocal conjunction.
     The reason that the choice must be made on earth is clearly shown in the Writings to be, that here there is equilibrium between the opposing forces-good from heaven and evil from hell. The persistence of this faculty of freedom to favor or reject the Divine, is that perpetual presence of the LORD with man which on earth gives him the opportunity for salvation, and after death preserves to even the devils at least the semblance of the human form. It is this truth, of which the Unitarian idea, that in every man inheres a spark of the Divine, is a perversion.

     BEFORE man can attain spirituality he must be able to recognize its distinctness from its image, morality. Yet the appearances peculiar to the natural plane continually tend to obscure the distinction. Justice and morality are so attractive,.-they bespeak such high ideals,-that the natural man is only too ready to accept them at their face value. And because, at this day justice and morality do predominate in the external of mens' thoughts, those who believe that the Christian world in general is advancing spiritually, find plenty of confirmatory evidence for their position; for it is the external of men's thought which constantly presents itself to view, their internal thought habitually being kept concealed.
     The external thought of the world is ruled from heaven by common influx, establishing among men most common or general principles of right, and producing common perception. In genera] this: perception is active in men when it is not obscured by the excitation of their own natural loves, and of the falsities which these put forth in self-defense, and to serve selfish ends to its existence among men is due their ability to perceive what is orderly and sane,-and to conform their conduct thereto, and especially to require others to do so.

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This external compulsion from others may be accompanied by more or less of consent even, where love of fame and approbation, or some other form of self-interest inspires the suggestion of expediency; and thus men who are internally insane and rapacious often pose as upright; and even pious, and as zealous defenders of justice and morality. This explains why it is that the world appears to be improving, while being really more and more vastated year by year. It accounts for those great waves of feeling that at times move great communities, and even the civilized world, in behalf of humanity, justice or morality, on account of some great calamity, suffering or injustice inflicted on some helpless or innocent fellow-men. It is this common perception and sentiment which, at a melodrama may make a gallery of rough, possibly depraved and criminal characters, execrate the villain of the play and applaud the triumph of innocence and virtue. That transient glow, though in itself alone, it is spiritually valueless, represents a medium the existence of which is a necessity for the maintenance of order on earth, and a possibility for salvation on the part of those who can be bent thereby in freedom toward good. But with those who do not thus freely turn to the right as they know it, nor apply their knowledge to life, such knowledge and perception remain external and avail nothing to salvation. Light increases at the present day, but with the great majority it is the light of spiritual winter. The summer is to come with the New Church.
NECESSITY OF EVIL 1899

NECESSITY OF EVIL Rev. W. H. ACTON 1899

     Woe to the world on account of scandals, for it is necessary that scandals come, but woe to that man through whom the scandal cometh. -Matt. xviii, 7.

     IN these words the LORD appears to denounce woe to the world because of evils. This, however, is the appearance of the Divine grief or pity for the Church, on account of evils that cannot be averted. These alone make the necessity that scandals must come; but "woe to that man through whom the scandal cometh."
     The word here translated scandal also means a stumbling block, and that which causes offense. In general it signifies the insinuation of falses of evils destructive of good, especially the good of innocence, and in particular the denial of the Divine Human of the LORD, the Source of all good and innocence.
     Those who during their life in this world had interiorly confirmed themselves in a life of evil and falsity, whilst at the same time professing a life of faith, when they come into the other life diffuse around themselves a sphere of infernal scandals against the LORD, insinuating that He is but a man. Such a spiritual sphere actually surrounds all who think of goods and truths from evil-i. e., with the intent of evil. This also flows from the continual effort of the hells to destroy the LORD Himself. A similar sphere also surrounds those who make the goods and truths of heaven and the Church to be of human origin. This is to deny the Divine of the LORD'S Human.
     When Good and Truth are destroyed it is not they that are injured, but the man himself, and the spirits from hell associated with him, who bring destruction upon themselves. Thus when the Jews denied the LORD and put Him to death, at the instigation of the hells and of their own infernal love, they did not destroy the LORD, but they themselves as a nation were exterminated, and the hells from which they had acted were subjected and deprived of their power over men. This was effected even by the apparent accomplishment of their diabolical purpose, according to the law of order that prevails in the hells and by which alone the evil can be restrained,-that "evil shall slay the wicked."
     But why was all this necessary? Why is it said that evil must come into the world?
     There is no necessity for the existence of evil, for only good from the LORD is necessary, since that is the Divine will which must inevitably be accomplished. The necessity is not that evil must exist, but that it may exist if man insists, and then that if he does insist, that it must come forth. The necessity lies in the fact that man is free to will as he pleases-either good to the neighbor, from the LORD, or, good to himself from hell, which is evil. This freedom of will and thence of thought is preserved inviolable by the LORD for the sake of man's eternal existence. The means by which that freedom, which is essential life with man, is continually preserved, are the operations of the Divine Providence.
     But whilst it is indeed true that it is thus necessary that evils be permitted, still even that permission is according to laws of Divine Providence for the promotion of the eternal welfare of the human race in general, and for the preservation of the individual who wills evil, from falling into still more enormous evils-if he will not be saved-or, as the means of withdrawing him from his proprium and hell if he can be saved.
     That no evil is permitted which does not thus tend to the best good possible, cannot be better illustrated than by the LORD'S betrayal and crucifixion, by which infernal act was represented to the full the deadly hatred of the hells and of evil against the LORD and all good from Him. The apparent accomplishment of their infernal purpose was its own defeat,-nay, more than defeat, for this has become and will forever be the very means by which hell is vanquished and the human race saved.
     The same Divine end involved in the permission of evil for the reception of good which would not be received otherwise, may be seen throughout the pages of history. In every case the disorders, the antagonism to the Divinely revealed Law, the outbreaks of the natural man-all which in themselves are evils excited by the hells-are made serviceable to the growth and establishment of the Church, by calling forth clearer perceptions of Divine order by which alone those hells can be restrained and equilibrium preserved. In short, evils are permitted solely that they may become manifest, may be extirpated and destroyed, without at the same time involving the destruction of the human race. Thus the wheat and the tares are permitted to grow together until the harvest, which is the judgment and separation.
     It must always be remembered that evils, like goods, are not abstractions, but real spiritual substances actually existing in man. Evils are in man both from heredity and actuality. They are in him, and constitute his first or unregenerate life; but he neither knows nor believes this as a reality until those evils come forth and he sees them in himself and thus learns their true nature by seeing their effects either upon himself or others. This is the real necessity of their coming into the world-that is, that scandals or offenses against good and truth are permitted to manifest themselves outwardly and thereby to appear to cause disturbance.

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     Evil is like bodily disease, of which indeed it is the internal origin. Unless it is brought to the surface and so made manifest it remains interiorly hidden, preying upon the spiritual substances of the mind, like the poison of disease upon the vital substances of the body, or like a smouldering fire covered over and hidden ready at the first opportunity to burst forth, consume, and destroy.
     "When disturbances arise, whether as wars between nations, upheavals in society, dissensions and divisions in the Church, or whether as infestations and temptations in the regenerating man, it is well for us to recall and reflect upon the spiritual teaching of the Divine Word, before us. For it is necessary that scandals come; "-but woe to that man through whom the scandal cometh."
     When, therefore, any disturbance arises in the Church or in the man of the Church, its cause ought to be carefully sought out and examined in order that it may be removed, together with the hells which flowed into and excited the evil from which it came. It will in every case be found that such disturbances are but the manifestation of a state of evil from man's proprium which had before been latent and now has become excited by the nearer approach of the LORD, Who comes to judge it and cast it into hell. Evils of temptation are never permitted to come forth with the regenerating man, only so far as the LORD can be present and protect. Then His presence is perceived by the evil spirits lurking in some dark corner of the mind, who then excite those evils by which they seek to destroy Him in the man.
     Never let it be supposed, therefore, that when evils come forth and disturb they are something new and injected from without by some one else. They have been there all the time, but were not before perceived, owing to the malignant cunning of the devils and satans who work in darkness, and because hitherto the goods and truths of faith-opposed to them had not been implanted by which the LORD could be present and protect man. Instead of grieving over evils and the disturbances they produce, if we sought out the cause in ourselves by which they have affected us we could then receive the good on account of which they had been permitted. We would then be let into such a state of interior happiness that the past trials would not be regretted, but we would-to use the words of the apostle James-"Rejoice with all joy when tried with many temptations," for we would know and perceive that blessed is the man who endureth temptations; for having been tried he shall receive the crown of life which the LORD hath promised to them that love Him" (Jas. i, 2, 12).
     Temptations, anxieties, disturbance, natural or spiritual, are thus not only signs and manifestations of the active presence of evil, but they are also indications of the Divine Presence, and thus of the possibility of salvation not otherwise attainable. For the evil is in the man, in the Church, in society, and must be removed; and- this removal can be effected only by the same Divine power which overcame all the hells and which alone holds them in subjection. It is the LORD who removes them, and one by one, as man as of himself fights against the evils he sees in himself, by the power of Divine Truth.
     Man does not or cannot select what evils shall be removed, nor yet how or when they shall be removed. He does not see them, or if he does, he does not regard them as evils. This is why he is continually disposed to regret the trials and disturbances as being the evils themselves that are to be avoided, instead of regretting the evils already existing in himself that have produced them. He "may acknowledge from the doctrine of the Church that in the LORD'S providence everything happens for the best-even the permission of evils-but he does not really believe it at heart until he realizes that whatever takes place does not come from himself except as an instrumental means; and that all he does flows in through him from the spiritual world. As far as the man himself is concerned, it is not so much the act that he needs to consider as the end or intention from which the act existed: for the same effect could have been produced by other means and from other ends, as we know from the teaching that of a number of men living alike in externals, the angels condemn some and not others, excusing those whom the end excuses, condemning those whom the end condemns. Thus, while it is true that as regards the eternal ends of the LORD everything is the best that can be provided at any given time, the man through whom that end is ultimated may be acting from will and intention from good or evil ends as he regards them. It is in no case true that he does either one or the other from himself; but that he wills to do so, and by thus willing conjoins himself with societies of the good or the evil, and thus becomes their ultimate instrument as far as it is permitted by the Divine end of good.
     It is most important that we realize this more fully, for we are told, "If man would believe as is the truth that all good and truth is from the LORD, and all evil and falsity from hell, he would not appropriate good to himself and make it meritorious, nor appropriate evil to himself and make himself guilty" (D. P. 320*).
     * See A C 6206, 6324; S. D. 4228, 1589-91, 2944-46.
     Those who come into the genuine acknowledgment of this are led to reflect upon what they do and intend, and when they find that evil is intended they do not excuse, still less consent to it and claim it to themselves, but reject it to hell, saying to the evil spirits who had excited it, "Get thee behind me, Satan."
     Man cannot indeed avoid evil, for it inheres in his hereditary, and must needs come forth both into the thoughts and into the desires of the natural man. But from the spiritual man and his conscience, he can and roust refuse to consent to it, or even think it, and, also, he must, as of himself, compel the natural man to reject it.
     It is said in the Divine Word before us that evil must indeed come into the world, but woe is denounced to that man through whom it cometh. Every evil, from its very nature, contains in itself its own punishment; even as every good, from its nature, contains its own reward. When evil comes forth or is done from thought and intention-for this is what makes man guilty of it-there is both guilt and its consequent retribution,-if not in this world, as far as appears before even the man himself, most certainly does it follow in the life hereafter,-just so far as it has been confirmed and become habitual. No escape is possible.
     If, however, there was not the intention or will of evil in what was done, the man who has been the instrument of the evil spirits who have secretly actuated him, is not indeed guilty, just so far as he does not justify or excuse it when it is seen to be evil. In such a case, he does not really consent to the evil, which has come forth from causes not within his control;-as when he has come under some powerful allurement that excites his hereditary disposition beyond his control; or when from ignorance or false teaching, he supposes that it was not really evil.

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These and many other causes, which I can be seen by the LORD alone, who condemns none to hell,-excuse, provided the man does not confirm the evil, by appropriating it.*
     * See Ezek. xviii, 19-29; xxxii, 14-16; H. and H. 509; T. C. R., 523; C. L. 529; S. D. 2944-6, 2458, 1868, 455, 635.
     When man from such causes does evil, he may, indeed, have to suffer the physical consequences in this life, but because the evil was of his external and not of his internal man, he does not come into the real punishment of evil which exists in the spiritual world. The evil spirits, however, who have been the exciting cause, do suffer the penalty, for when removed from man they rush into the hells.
     It may appear that one man can do evil to another, to the Church, or to his country,-as when he implants falsities of evil in the mind of another, or misleads him by specious arguments against what is good and true; causes dissensions in the Church, or introduces some heresy; betrays his country. But so to think is to conclude from appearance. Not only is it not true, but it is a fallacy often made use of by those who seek to excuse the evils they themselves have been led to commit, or to which they have consented, by blaming some one else. No! The truth is far otherwise. The LORD never leaves His Church nor any individual to the care, still less to the wiles, either of men or of evil spirits. Let no one, therefore, persuade himself that others are to blame for the evil he himself has consented to, or approved, or done. Evils implanted in the minds of children, or to which the simple have suffered themselves to be persuaded, though in themselves they are evils, still they are not imputed or appropriated to them as sins, if they have not come forth from an evil heart. But those, whether spirits or men, who, from evil intention, have endeavored to lead others astray, come into the direful consequences of that evil intention.
     That it is only in appearance that one can do evil to another is evident from the omnipotence of Divine protection. He who is in the sphere of the LORD cannot do evil nor can he be hurt by it. Mistakes, accidents, misfortunes, are not in themselves evils; nor are prosperity, wealth, success, goods. These are all controlled by the Divine Providence. The truth is that evil men and evil spirits ever seek to destroy the Church and everything good, but they have power to excite only evils already existing in man or the Church.
     All evil is from hell, and if man really believed this when anything evil flowed in, and if he would think it is from the evil, spirits with him, angels would avert and reject it; for angelic influx is into that which man knows and believes, not into that which he does not know and believe (A. C. 6206).
     This, then, is the lesson of the Divine Word of our text, which stated in brief is, that so long as evils are in man they must come out that he may recognize them and condemn them to hell; but if he consents to and cooperates with the evil spirits who excite those evils he cannot but come into the punishment inseparable from evil.
     As man progresses in his regeneration, which is the shunning of evils as sins against God, he comes into clearer illustration as to the origin of evil, and increased confidence in the LORD'S protecting care. He learns no longer to bemoan evils in himself or in others,-they are no longer scandals against the Divine mercy and Wisdom of the LORD. For he knows "that all things work together for good to them that love God." "These signs shall follow them that believe. In my name shall they cast out devils, they shall speak with new tongues; they shall take up serpents, and if they drink any deadly thing it shall not hurt them; they shall lay hands on the sick and they shall recover" (Matt. xvi, 17, 18). Such power has man from the LORD over his evils and over the hells from which they flow, if he believes in Him and does His will. Amen.
OUR FATHER IN THE HEAVENS 1899

OUR FATHER IN THE HEAVENS G.G.S 1899

     ALL who from any affection of truth, and thus from humility, perceive and acknowledge that of themselves they are dust and ashes and without any life or their own, instinctively turn for deliverance from evil, and for the gift of spiritual life, to a common Father, who, they perceive is to be sought for, not on earth, and things temporal and transitory, but in Heaven, the world of life and light eternal, the throne of God and the true home of man. The LORD appears not in the lumen of nature, but in the light of the spirit, such as the angels of heaven enjoy. Indeed the Divine sunlight of Good and Truth, which is the very substance of heaven and makes heaven, is the LORD Himself; for the light and life which are from Him contain Him and are Him. He must not be thought of from shape-which is of space, and hence of dead nature-but from the Essence, which makes His life as it is received by men and angels,-Essential Good and Essential Truth, the verimost substantial, from which is derived the essence of everything in the created universe.
     All the joy and delight of the angels is derived from the knowledge and perception that their life is from the LORD, from whom is their human essence; and they are in their delightsomenesses, yea, blessednesses and happinesses when they are thinking of the LORD, of His Divine, and of His Divine Human and how it was made Divine; for then there is poured around them a celestial and spiritual sphere which is full of the LORD, so that it can be said that they are in the LORD.* Hence to them nothing is more blessed and happy than to think according to those things which are of that sphere and of affection therefrom. Their love, wisdom, and joy are living and human just in proportion as they are derived from the Divine Human of the LORD; for the process of the Glorification of His Human involves also all the arcana of regeneration, or the processes by which men and angels were and are made human and receptive of life from Him. Moreover, by that Glorification was mankind preserved and perpetuated, not only as it exists on earth, but also in its greatest form as the Maximus Homo-the whole Angelic Heaven. What wonder, then, that the state of Heaven is one of joy arising from the truths of the Divine Marriage of the Divine with the Human, and of the process of making the Human Divine.
     * Arcana Coelestia, n. 2551.
     By this angelic lesson and example are the men of the New Church invited to the study and contemplation of the now uncovered mysteries of the LORD'S Incarnation and Glorification, of the Divine Trinity of Father, Son, and Holy Spirit-subjects which are seen only in heavenly light and which therefore bring the sphere of heavenly joy to those who in a prayerful spirit avail themselves of their privileges,-who approach the celestial feast to which the Father in the Heavens invites us. Such subjects though lofty are eminently practical, for, as they reveal to us God in His universe, they spiritualize and vivify all the truths of that universe from firsts to lasts; all of which truths regard God, and to God are they destined to return, thus to complete the Divine Circle of life.

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In the doctrinals of life, of faith, charity, repentance, worship, and all things of religion-in proportion as we see in these the LORD and the wonders of His Operation-the operation of His Truth and of the Good in the Truth, the more we will receive life and the joy and freedom of life; for we will know the Truth, the Son of God, and he whom the Son makes free shill be free indeed. Every truth of life thus laid upon the altar of worship of the LORD and sanctified by the descending fire of the Divine Love, effects conjunction with Him-becomes the Habitation of the Most High. "The LORD is in the Temple of His holiness, be silent before Him all the earth."
     God in His universe is the God Whom we may know and worship; nor otherwise is He visible; for the Life of Love and Wisdom in which he descends into creation is the light itself of creation; that light reveals Him, for it is Himself-the Divine Truth operating and effecting the ends of Divine Love. But it is He alone who can reveal Himself in the universe; man alone cannot discover him there. An image of this Self-manifestation may be seen in man, the light of whose mind-or thought-manifests the quality of his love and carries out the ends of his love's life. Therefore, in the thought and its operation-which are, as it were, visible-even the invisible love or will, which is the man himself, is revealed, and in the life thus proceeding and manifesting itself, is the whole man. God is visible in His universe; for that is His life made visible. But to find the real, living universe you must ascend to the universal heaven; for there all things are alive, since they live from the LORD Himself, Whose Divine Love and Wisdom appear there as the Sun of Heaven, and whose good and truth thence make the vital heat and light of heaven. Hence there can be no knowledge of God where heaven is unknown. Without the revelation concerning heaven and hell there could have been no such spiritual re-awakening as attends the second Coming of the LORD.
     God is Man. In every man there is a trine, that of soul, body, and operation. His "operation" consists not of the acts which he does, considered in themselves, but in the life of thought and affection in the acts, without which the acts are as lifeless as if performed by an automaton. Neither does the body, properly speaking, consist of the material substances of which it is composed, for these are ever changing and disappearing; the body is the external of the mind, by which it feels and acts; evidently that is not matter, for matter cannot feel, neither act: matter is an addition from the world of dead nature, assumed as a fixed and ultimate basis upon which living and fluid spiritual things may I act. The soul is the very life of affection and thought which makes the man. To think of a man from mere shape, which is of matter, is to think only sensually; to think of him from deeds alone, or from mere disposition, derived from natural things, which are of the body, is to think a little more highly, but still naturally; but to think of him from the good and truth which is with him, is to think spiritually, which only the spiritual-that is, those who, themselves, have something of good and truth-can do; but to see the LORD IN the good and truth with the man, is to think celestially; for to the celestial only that of a man appears human and living which is seen to be of the LORD, so that it is the LORD.
     The words "Our Father in the heavens" fully represent the Lord as a Divine Man, for they represent the Trinity in Him. "Father" represents and signifies the Divine Love, which is, as it were, the Soul; "Of Us" or "Ours" signifies the Divine body of the LORD; and "The One in the Heavens" signifies the Divine Operation. The Trine is otherwise expressed by the terms, the Divine Itself, the Divine Human, and the Divine Operation; or as the Divine-Esse, the Divine Existere, and the Divine Proceeding; or, in purely representative terms, as Father, Son, and Holy Spirit.
     Thus the words, [Greek] (Pater Hemon, Ho en tois Ouranois,-"Father of us, the One in the Heavens"), must be taken together in order to present a full idea of the LORD as a Divine Man. Each term is essential to the understanding of the others:
     "Father" the Supreme Divine, must be acknowledged in humility as the Absolute and the Only, whom to attempt to approach directly, and without a Mediator, is presumptuous and profane, as assuming that the Infinite Divine can be received and thus bounded by the finite; or else that man is equal to the Divine and thus is God. Before man can live from the Divine he must be as nothing before the Divine.
     "Of us," is that which alone can receive the Divine, the Form which the Divine assumed from human things, in order that it might appear to men, and so approach them and elevate them by this, its own Infinite Medium of intercession and conjunction,-the Son of God, the Divine Human.
     "The One in the Heavens," is the going forth of the Divine Life to create men, to re-create and bless them to eternity by forming them to the reception of the Divine Life,-to make of them little heavens or images of Himself, and to form them into one universal Heaven, the Greatest Man, the Body of the LORD, the human life of which is the Divine Human Itself,-the finite substances of the angels in the aggregate forming an analogy to the material substances in man on earth which, although of themselves lifeless and formless, receive life and form from the living man which they clothe.
     As it is by the operations of the body from the life of the soul that the man himself appears to sense and perception, so it is by the doctrine of the Divine Proceeding,-the Father in the Heavens, spiritually understood,-that we are able to form an idea of the LORD'S quality, and of how he is the All in All: that is, of how the Divine Which is above space and time is nevertheless everywhere and eternally present in His creation. It gives more comprehension of how His omnipotence, whereby He operates and effects everything, yet so operate that man (the all of whose operation is solely from the LORD) yet operates in freedom and with every sense of doing this from himself, whereby he becomes,-if he be so disposed, alive, and partaker in the joy of life,-the joy which is inseparable from the Divine gift of life. And further, an idea is thus obtained of the Divine omniscience, whereby the LORD provides for the establishment of order in the universe from highest to lowest, and thus for the fulfilment of the Divine Ends in the creation of that universe But the subject is too vast to be more than merely thus touched upon in passing.
     To know the "Father in the Heavens" is to be enlightened as to the quality of true love of others," and also as to the lifelessness of man's proprium and his utter dependence on the LORD for true life imparted through His Holy Spirit. The Divine Love is such that it cannot but be and exist in others created from itself in order that they may receive of its love and be conjoined to it by love, and thus made blessed and happy from itself by that conjunction.

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And Infinite Love cannot other than proceed and operate by Infinite Wisdom to effect Its merciful and beneficent ends. Therefore, in all the Divine Operation love and wisdom are the ever-present and all-directing end and centre. Nothing can exist but what has such an end and such an origin, and hence a capacity for conjunction with the First Esse of life. Now, the very nature of the Divine end of conjunction-since this looks not to self but to others,-involves that the beings created for conjunction should be so created as to be from the Divine but not of the Divine, thus capable of being conjoined to the Divine,-that this conjunction should be not a conjunction of love with Itself (for this would be not conjunction but sameness,-not a love of others a love of self). The conjunction of Love Infinite and Universal must be with love finitely received and reciprocally and freely returned by others, for such love can be appropriated to others. "The idea of the angels is, that what is created in God from God is as that in man which he has drawn from his life, but from which the life has been extracted, which is yet such that it agrees with his life, but still is not his life" (D. L. W. 55). Thus they say that they are in God and God in them, and yet that nothing of God is in themselves as their own; for what is of themselves is finite, dead, and tends to hell.
     Thus what is created can receive, not God Himself, absolutely, but the Divine which is in God. Conjunction with God is by contiguity, not by continuity. Thus the Divine passes to created subjects, which are angels and men, veiled by substances emitted from God, forming spheres by which `the ardor and glory of the Divine Life is accommodated to reception. The first sphere, and the first finiting of the Infinite God, is the sun of; the spiritual world, by which the Divine Love and, Wisdom proceed into creation as the creative and vital sunlight of heaven, the very Substantial and Formative itself; in essence, the very breath of life from God, the Holy Spirit; in sensible manifestation the heat and light of heaven.
     To think justly of the Holy Spirit, therefore, it is necessary to have a spiritual idea concerning love and wisdom. The angels think of love and wisdom not from space, in which figure and distance or size have place, but from state, the modifications and varieties of which do indeed appear to their senses as if they partook of figure and size; but because these are not fixed, but vary with the state, it is plain that they are appearances. Nevertheless they are real appearances; for love and wisdom so manifest themselves, according to their reception by the angels. As the forms and magnitudes of the natural world correspond to the things of love and wisdom in the spiritual world, whence they exist, so the varieties of affection and thought in the spiritual world correspond to the Infinite things in Jehovah God; so that in all those appearances, spiritual and natural, He is the only essential and Self-existing Reality, the Divine Itself, the Only and the All in all. Hence the angels have a perception how the Divine, Which is above space and above even the appearances of space, nevertheless is present by His all-pervading Sphere of Love and Wisdom everywhere in creation, the stupendous form of which, itself an appearance, is wholly from Him, and would pass away as a breath but for His eternal Omnipotent and Omniscient presence: just as the body, notwithstanding all its wonderful and transcendent forms of beauty and use, is resolved into nothingness when the influx of life from the soul ceases.
     It is of the Divine Mercy that man even while on earth is capable of elevation above the senses into something of this angelic light; for without a knowledge and some perception that the Divine is above space nothing can be understood concerning the Divine Life of Love and Wisdom, of the Divine Providence, Omniscience, Omnipresence, Omnipotence, Eternity and Infinity, in short of the Divine Operation which constitutes the very breath of life of angels and of angelic men who compose the LORD'S Kingdom in heaven and on earth; thus there would be no reciprocal on man's part, no elevation into heaven nor conjunction with the Divine there. Therefore when such knowledge and perception were passing away from earth; when men's affections and thoughts had become so sensual and corporeal that they could be affected only with what is material and worldly,-the things of time and space,-and so had lost the power of seeing the LORD, Who is above time and space; when spiritual life was thus expiring,-then in His mercy He deigned to descend even into time and space, in order to recover to Himself the power to appear to men and affect them with His life of love and wisdom. He met and conquered the hells which had enslaved mankind; He shattered the fetters of sense; reduced to His own service the things of earth, and thus became LORD also of earth as He had always been LORD of heaven, whither He rose in Divine majesty and glory, and where He reigns forevermore, God, the Hero, Father of Eternity, Prince of Peace. And from His throne in the heavens He breathes the Divine promise and consolation: "These things have I spoken unto you that in Me ye might have peace. In the world ye shall have tribulation; but be confident: I have overcome the world."
     It can be seen, therefore, that all the appearances of life which are in man or angel, or around him, are but the manifestations of the omnipresent Divine Life of Love and Wisdom, accommodated to reception; and that the varieties of those appearances are but so many varieties of reception,-in heaven real, living appearances of good and truth which constitute the spiritual life of the angels, and which surround them with corresponding objects and conditions,-and on earth the mere appearances of dead nature, and of natural life and its fallacious thoughts and corporeal affections.
     Heaven reveals the Divine Man-nature cannot. When, however, evils in the natural are shunned; when man does not confirm the fallacies in the natural, but perceives within the appearance that he lives from himself, the truth that, true life is the Holy Breathing of the LORD, the breath of heaven,-and conforms his life thereto, according to the teachings of the Church from the Word, which is the Holy Spirit,-then he begins to respire from heaven and with heaven,-to think from the Divine Truth, the breath of the LORD; and then from his inmost faculties of life he perceives within that Divine respiration the soft, but mighty, life-giving pulse of the heart of the universe, the Divine Love, ever seeking, from infinite mercy, pity, and love, to enter man, to change his heart from stone to flesh, and to make him alive forever snore. "Behold, I stand at the door and knock. If any one hear my voice and open the door I will enter in to him, and will sup with him and he with Me."
     When it is thought that all the affections, thoughts, and sensations which make up the conscious life of man are but manifestations of the reality of the Divine Life, there can be some idea with man of Divine Omnipresence,-that is, of how the Divine is in space without space, and of how the Infinite conjoins the finite to itself.

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And it can be seen also that the continuance of the Divine Omnipotence-which in the highest sense is the power of saving human souls, and which necessarily operates from good and into good,-required that the LORD should descend even into nature and save and establish there Divine natural good, in which He might still be present with man, and by which He might operate to save man even from the lowest states of natural loves into which he ever might plunge himself. This operation is the Holy Spirit of Truth, the Comforter, proceeding from the Glorified Human, affecting man and elevating him, and setting him at the right hand of God in heaven, where the corruption of the proprium does not enter.
By assuming and glorifying the Human the LORD has established Divine Truth in the ultimates of order-the bones of creation-so that now and hereafter His vital presence in good, and in truth from good, descends to lowest things; and now in our most external thought and in our lowest and least animate deeds of use, we may have some perception of His Divine Human presence as the source and soul of all the life that seems to be ours; enabling us to think of Him and worship Him as the Divine Man. Thus is fulfilled the Divine promise, "He keepeth all His bones; not one of them shall be broken." Natural thoughts concerning God as a Divine Man are the "bones" of man's spiritual life and structure. And in proportion as the LORD'S breath of wisdom in which is love, clothes the inanimate things of natural thought with living flesh and blood,-spiritual good and truth,-the eyes of our spirits will ever be clarified to see Him, not from Person only, but from His own Life of Love and Wisdom, the All-loving, All- wise, All-powerful, ever-present Father in the Heavens.
G.G.S.
LAW OF EVOLUTION.* 1899

LAW OF EVOLUTION.* W. F. PENDLETON 1899

     * Read before the Swedenborg Scientific Association, April 13th, 1899.

     IT is a Divine Law, and thus most universal, that all things which come forth from God, return to God: a striving to return is therefore implanted in every created thing. There is the Divine Action or Influx, and the Divine Reaction or Reflux. The Divine Action or Influx is in and from the sun of the spiritual world, operating invisibly in the interiors of angels and of men; the Divine Reaction or Reflux is in and from the sun of the Natural world, visibly appearing in the ultimates of nature, and operating upon the exteriors of men in the world, and through them upon the angels of heaven. The Divine Action or Influx is also descent from the Divine to the ultimates of nature; and the Divine Reaction or Reflux is also ascent to the Divine from the ultimates of nature. This presents the reason why it is necessary for man to be born in the natural world, and be clothed with a body from the mineral kingdom; for influx does not stop in the middle, but proceeds to the ultimate and there first reacts and returns, in the return forming and establishing all things intermediate.
     The descent from the Divine is the Divine creative work, or that by which all things are created; the ascent to the Divine is the continuation of the work of creation, or that by which the Divine creative work is perpetuated. The descent from the Divine is by a Divine Involution, the ascent or return to the Divine is by a Divine Evolution.
     Since the return of all things to the Divine is by evolution,-the unfolding of that which has been infolded in the ultimates of nature,-and since by evolution the work of creation is continued and perpetuated, evolution therefore is a universal law of nature. But it is more than a universal law of the natural world; for it is at the same time a-universal law of the spiritual world: it is the law of all ascent, of all elevation from a lower degree to a higher. It is ascent, not by continuous, but by discrete degrees. There is, indeed, ascent by continuous degrees, but this has its limit, and when the limit is reached there is no further ascent except by degrees of contiguity. Ascent by discrete degrees is, therefore, the universal law of evolution. It is not the actual ascent or rising up of that which is below to that which is above, but it is the unfolding, the unswathing, the uncovering, the laying aside, casting off, rejecting of that which is below, or that which is without, in order that what has been involved, infolded, enclosed within, by descent from the Divine, may rise or come forth into conscious activity; "and thus a return is made to its source.
     There is implanted in every effect a conatus or endeavor to return to its end. This law is not only most universal, but also most particular; it is operative wherever there is freedom of motion. The spiral or vortical form, which is the form of motion, is a perpetual illustration of this law. It is seen in the centrifugal and centripetal forces of the solar system, in all the activities and operations of physical nature, as well as in the circulation of the blood and animal spirit in the human body. There is not only a striving, as it were, of the entire earth to return to the sun, its source, but of all things in and on the earth; this is seen especially in the phenomena of fire, and in the growth of plants and animals. In all there is a casting off, rejecting that which is crude and gross, in order that the interior and, so to speak, imprisoned forces may rise, or come forth into activity. Evolution, therefore, is but the process of death and resurrection, seen under a universal aspect.
     Human life is a perpetual evolution, in this world and in the other to eternity,-a perpetual casting off in order that what is enclosed within may rise to a new life, -thus a perpetual returning ever-nearer to the Source of life. That which is called death is but one act in a continuous drama. Regeneration is but a spiritual evolution, by which not only the things of the world and nature are cast off, but also the loves which cling to the world and nature. If we may speak reverently, let us say that the Glorification of the Human of the LORD was a Divine Evolution by which what was gross and material, by which what was hereditary from the mother and the human race, was rejected, and the Divine Human made to appear to the spiritual sight of men and angels. This law of evolution is given in the words of the LORD to Moses," "Take off thy shoes from off thy feet, for the place whereon thou standest is holy ground" (Exod. iii, 5).
     The word evolution is used in the Writing to describe the operation of this law in the unfolding of the Word; as in Sacred Scripture, n. 63: "The angels of the spiritual-kingdom are in the spiritual sense of the Word, and the angels of the celestial kingdom are in its celestial sense. The senses are evolved from the natural sense of the Word, which is the sense of the letter, when a true man is in that sense. The evolution is instantaneous.
     Evolution, therefore, is the mode of revelation, or the manner by which what is within a crust, envelope, or sheath, is unfolded or elevated, and thus brought forth to view. The literal sense of the Word is such a sheath or envelope.

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The Word has descended from God through the heavens to man, and in the descent the celestial and spiritual senses are infolded or involved, as it were, rolled up in the literal sense. When the literal sense is read by man there is a reaction, a reflux, an evolution; it is thus that the angels are instructed by means of the Word with man. The literal sense, itself, does not rise up, it is laid aside, it dies; but the spirit within rises, set free from the veil and covering with which it has been clothed from nature.
It is evident, therefore, that evolution is the law of ascent, or of elevation, in the spiritual world, and in the spiritual mind of man. We have seen that it is also the law of ascent in nature; for whatever is a law of the spiritual world is also a law of the natural world, acting by correspondence. This law is clearly set forth in the Writings of the Church, and in the scientific works of Swedenborg; and the operation of this law in external nature has in our time been observed by men of science, and the exposition of it by certain writers has excited enthusiasm throughout the scientific world. We cannot wonder at the enthusiasm, for it gives a system to science such as it never had before. Neither can we wonder that conclusions have been formed from it that are not at all in agreement with spiritual laws as revealed in the Writings; it cannot be expected to be otherwise, where men are in doubt or deny the truth of the Word and the life after death. We cannot wonder, therefore, that evolution is seen only as a law of continuity, since contiguous or discrete degrees are unknown,-since it is not known that the spiritual world, is within the natural, acting upon the natural by contiguity and correspondence; and since many other spiritual laws are unknown, which are necessary to be known, in order that there may be a right and just understanding of the phenomena of nature.
Nor on the other hand is it a rational procedure on the part of a New Churchman to reject evolution as false from beginning to end, because he sees many things made prominent that are altogether false when viewed in spiritual light. The falsification of a truth does not destroy the truth that has been falsified, except with him who does it. And so, amid the heaps of rubbish, amid the chaos, of modern science, there lies that fundamental law of nature, impressed from the spiritual world,-the law of all motion; the law of growth and development; the law of ascent, a law without which there is no right understanding of nature-the law of evolution. W. F. PENDLETON.
LOVE OF TRUTH FOR ITS OWN SAKE.* 1899

LOVE OF TRUTH FOR ITS OWN SAKE.* 1899

     * A thesis by Candidate Emil Cronlund, read on the occasion of his receiving from the Academy of the New Church the degree of Bachelor of Theology.

     EVERY one is governed by his ruling love, and this love is the end which is regarded in every action and is thought of and held in view continually. A man may not be conscious of the fact that he is continually bending all things to favor and promote that which is uppermost in his mind; nevertheless the ruling love of man is continually forming and molding all the affections and thoughts so as to agree with the ruling love and form a part of it. The ruling love forms the centre, of man and is the man himself, and all other loves are grouped around the ruling love and form the circumference, while those things which do not agree are rejected. Man is therefore continually influenced and moved by that which he loves supremely, and the other loves are made to minister and serve the ruling one.
     If any one loves himself above everything else he subordinates everything else to that love and makes everything minister to it. The Church and the neighbor are loved in that case only so far as they favor self, for he who is in the love of self does not interiorly acknowledge a God, and he denies the holy things of the Church. Thus, he who is in the love of self has self in view continually, and he does everything for the sake of self.
     But the case is different with him who has his love centered in the LORD and the neighbor. He puts himself in the last place, and makes his own ends and loves subservient to those of heaven and the Church. He is willing to sacrifice his own interests and advantages for the sake of the Church, if it should admonish him to do so; and he is even willing to give his life for the Church if its welfare should require it.
     But he who loves himself only is not in the least concerned whether the Church prospers or not. Instead of giving it his support and, his affection, he makes use of the Church to further his own ends, and thus, according to the LORD'S own words, he gives that which is holy unto the dogs, for by dogs are signified man's concupiscences and appetites. Such a man, instead of being willing to sacrifice anything for the sake of the Church would rather see the Church perish than that his interests should suffer; he would rather see the truth destroyed or falsified than that his own personal views and ideas should suffer harm.
     There are many in the world who desire to have the truth, but there are not many who desire truth for the sake of truth. Those only who are in good love truth for its own sake. But the majority of men, on account - of being evil, desire the truth for some other reason, and "in the other life all those perceive delight in doing evil, who in the world do not do good to the neighbor for the neighbor's sake, nor to the country for the country's sake, nor to the Church for the Church's sake, but for the sake of themselves; consequently who do not do truth and good for the sake of truth and good" (2392). They who are of this description, when they come into the other life are deprived of the truths that they had in this world, because they had not really loved them; for nothing is appropriated to man and remains with him except that which be loves and wills. It is therefore written in the Book of Revelation: "Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked and they see his shame" (Apoc. xv, 15).
     "To watch" signifies to live spiritually, and to keep one's garments signifies to remain steadfast in the truths until the end of life. "Garments" signifies truths, and to "walk naked" signifies to be without truths. It is said of those who have not been in the love of truth in this life, that they walk naked in the other life, because they are then deprived of whatever truths they had, and it is also said that the shame of their nakedness appears, by which is signified that their filthy and infernal loves then break out and manifest themselves. That this is so is because in the love of self there dwells a love of doing evil, and this love ultimates itself in the other world, and. because the truths which they had do not agree with their will, consequently not with the delight of their love; therefore they are dissipated. They who do good to others, or impart truths to others for the sake of gain are called usurers in the Word, and it is said there: "Thou shalt not be as a usurer, and ye shall not put usury upon a brother, that JEHOVAH thy God may bless thee in every putting forth of thine hand upon the earth whither thou goest to possess it."

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A usurer lends money to another for the sake of usury, and brings aid to another for the sake of recompense; and in the spiritual sense, by imposing usury is to instruct for the sake of gain, and thus putting gain in the first place and having that for an end; whereas the love of gain ought to be in the second place and the love of serving the neighbor and the love of truth for its own sake ought to be in the first place, and ought to be the end and not the means. But he who is in charity has the good of the neighbor nearest at heart and loves truth for its own sake, and therefore it is said in the Word that "The just man who doeth judgment and justice, giveth not upon usury, and receiveth not interest" (Ezek. xviii, 8).
     The fact is that they who have not an affection of truth for its own sake do not comprehend that truths are truths, and they cannot otherwise than think with themselves that the truths of the Church are not truths. The reason is that the affection of gain is an earthly affection, and the affection of truth is a spiritual affection, and the one or the other must have the dominion, inasmuch as no one can serve two lords (A. C. 6433).
     They who talk well and likewise do well, but regard themselves in everything, are hypocrites, for they serve the LORD externally but not internally; they serve the LORD for the sake of themselves, and the LORD does not desire such service. Such people are like Jacob, who vowed a vow, saying, "If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my father's house in peace, then shall the LORD be my God" (Gen. xxviii, 20), which words involve, that if he received those things he would acknowledge JEHOVAH for his God; but if he did not receive he would not acknowledge: such also was the nation which was from him, and therefore that nation so often fell away and worshiped other gods, until at length they were ejected on that account from the land of Canaan (A. C. 10,569).
     Many natural men are similar to Jacob in this respect, that they serve the LORD externally as long as they meet with success and prosperity in the world, bat if they encounter difficulties and hardships they reject the LORD and openly commit evils. But it is otherwise with him who worships the LORD internally as well as externally, for he will cheerfully serve the LORD under all circumstances and in all conditions, and trials and temptations will serve to strengthen his faith and will conjoin him closer to the LORD.
     He who loves good and truth for the sake of good and truth is not solicitous about receiving any reward, nor is he concerned about the consequences which will follow if he steadfastly adheres to the truth for its own sake. He is always ready and willing to reconsider his own position and to surrender it for the sake of the truth if he should see that he is wrong. This truth the LORD teaches in the following parable: "The kingdom of heaven is like unto a treasure hid in a field, which when a man hath found he hideth; and for joy thereof goeth and selleth all that he hath, and buyeth the field" (Matt. xiii, 44). By the treasure hid in the field is signified the truths of heaven and the Church. The affection of truth for its own sake is signified by the man going for joy and selling all that he had and buying the field in which the treasure was hid (A. E. 863). Thus it is with all who love truth for its own sake, from internal or spiritual affection; when they hear truths they rejoice and think about a life according to them.
     The affection of truth for its own sake is therefore the, spiritual itself with man, and it is that by virtue of which man is man; for it is said in the Writings of the Church that they who love truth for its own sake have heaven, in themselves, and are therefore interiorly consociated with the angels. It is also said that they who love truth from internal affection are in the internal of the Word, of the Church, and of worship. They are in illustration, and thus they- see the truth in its own light, and they do not perceive that a thing is so because it is dictated by science and philosophy, but because it is dictated by the Word in its spiritual sense (A. C. 6222). Thus they view the Word from within or from heaven, for the internal, when open, is in the light of heaven. No others can be in illustration but they who love truth for its own sake. "Every one is deceived who believes himself to be in illustration if he does not love to know truth for the sake of truth and for the sake of the good of life" (A. C. 551). In case they who have no spiritual affection for truth persuade themselves that they have seen anything from illustration, it is a fallacy, for they perceive whether a thing be true from no other source than from others by confirmations, which is to see truth from without and not from within.
     Man loves truth for its own sake when he humbles himself before the LORD and shuns his evils as sins. When he does this he removes the hindrances that intercept the influx of light from heaven; for evils and falsities are like clouds and mists that prevent the rays of the sun from reaching the earth. It is, therefore a sign to man that his sins are remitted-that is, that his evils are removed-when he perceives delight in worshiping God for the sake of God, in serving the neighbor for the sake of the neighbor, thus in doing good for the sake of good, and in believing truth for the sake of truth (A. C. 9449).
     They who live according to the LORD'S commandments receive as a reward from the LORD the affection of truth for its own sake; and in the affection of truth for the sake of truth is heaven. No other reward is meant in the Word, for no natural rewards are there treated of, but spiritual; and the highest spiritual good is the delight, satisfaction, blessedness, and happiness which is perceived from mutual love without selfish and worldly ends, and which makes heaven itself. As this makes heaven it also makes the Church, and nothing but the affection of truth for its own sake will establish the New Church among men.
SOME RECENT "DISCOVERIES." 1899

SOME RECENT "DISCOVERIES." 1899

     This following gratuitous attack upon the General Church appears in the editorial department of the September issue of the Neukirchenblatt, a journal published by the German Missionary Union, under the editorial management of the Rev. L. H. Tafel, of Berlin, Canada. The italics are our own.

     "THE 'GENERAL ASSEMBLY.'

     "The General Assembly of the ecclesiastical body which calls itself 'the General Church of the New Jerusalem' (formerly the Academy Church), was held at Berlin, Canada, from June 30th to July 4th. The Assembly was numerously attended, for [sic] it did not consist of delegates but of all the individual members of this body who were able to be present, so that these meetings are larger, in proportion to the membership of the body, than those of the other bodies of the Church.
     "This branch of the New Church is still laboring to discover a reason for its existence as a separate Church body, and to present the same to the rational members of the New Church.

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Eight years ago, when the Academy Churches in Canada separated from the Canada Association; they gave forth as their chief reason that this Association did not acknowledge that Swedenborg's Writings are the Word of God. Of late years we have heard less of this heresy, and the Academicians appear to content themselves in common with the rest of the New Church-with the acknowledgment that Swedenborg was filled with the Spirit of God, to teach the Doctrines of the New Church out of the Word from the Lord" (T. C. R. 779). But just as Luther, in his day, sought for a doctrine which should keep up the separation from the Catholic Church, and so set up the doctrine of salvation by faith alone, even so the Academicians, ever, since they gave up the above- mentioned heresy, have been on the hunt for a doctrine which should validly distinguish them from the New Church. The absolutism, represented by Bishop Benade, was at one time the chief distinction, but even the lamb-like academical patience, could not forever endure a despotism, and so at last it fell to the ground. The various separatist banners, 'the Church of the Academy,' and 'the Church of the Second Advent,' waved lustily in the air for a time, but the Academicians discovered that these also were false titles, for this is not the name which the LORD in His Word and in the Writings, gives to His New Church. And so these, too, had to fall, and the Academicians now call themselves, more in harmony with the fundamental laws, 'the General Church of the New Jerusalem,' which is indeed a step in advance, since it indicates a return in the direction of former, sounder views. It is of course clear enough, that it is wrong for a small part of the New Jerusalem on earth to call itself 'the General Church of the New Jerusalem,' but then, one must not expect too much at one time!
     "When now, one wall of separation had crumbled into dust, one might reasonably have expected that the Academicians would have come to the more rational view that they after all are only a small part of the New Jerusalem on earth, which in itself is still so small. But from this humiliating acknowledgment they have been spared for yet a while, for a separatist motto has been discovered, which for the present, at least, may serve for a watchword: For how long? No one of course can tell. Yet one may safely venture to say, 'the more vague, the less open the attack.'
     "This watchword is presented in the otherwise quite interesting address of the president of the new body, and is especially emphasized and lifted on high in New Church Life for August, 1899, as follows:
     "1. 'The Divine Human appears to the Church as Divine Doctrine in the Revelation made to the New Church; and
     "2. 'No body or organization of the Church, outside of the Academy sphere, has ever acknowledged that the LORD'S Doctrine is the Divine Human, as it appears in the Church in the Writings of Emanuel Swedenborg. Here, in a brief form, presents itself the raison d'etre of the 'General Church of the New Jerusalem,' and at the same time a sufficient reason for its separation from and independence of other ecclesiastical organizations." (p. 113).
     "It is to be noticed here, that the Academicians appear to be engaged in a course of degeneracy, for their president gives no passages [sic!] from the Doctrines from which he derives his raison d'etre, and from which it might be seen whether his understanding of this doctrine is 'a correct' one, agreeing with the Doctrines, or whether it is a false one. We have simply an ipse dixit. This may indeed satisfy his own blindly following partisans, but will scarcely satisfy other rationally-weighing New Church people. On the whole, this watchword seems to be a very hasty and ill-considered one. No body of the New Church has, as far as we know, either affirmed or denied the above-mentioned dogma, in so many words; the little body styling itself 'General Church' has done so now, for the first time. If their view is a correct one, then it has already been acknowledged in general by all New Church bodies which acknowledge that the Heavenly Doctrines are a Divine Revelation for the New Church. But that it is necessary to acknowledge each particular dogma by itself or that each acknowledgment of a particular doctrinal presents a raison d'etre for a new body in the New Church,-that is an insane notion, which can only introduce disruption and weakness, instead of unity and strength.
     "The other subordinate principles of the Academicians are in a great measure quite good,-only they share the fate of the above-mentioned watchword, in that so far as they agree with the Doctrines they are the common property of the entire New Church, but in so far as they rest simply on a one-sided view they cannot form the foundation of the `General Church of the New Jerusalem.
     "We will return later to some of these points, but will quote now only their seventh principle, as worthy of general attention,-not because it is not acknowledged by all true New Church people, but because it is not observed nowadays by the Old Church in many countries, or by certain ignorant members of the New Church, viz: any interference on the part of man with the law of offspring in marriage, is an abomination."
FEW COMMENTS ON THE ABOVE "DISCOVERIES." 1899

FEW COMMENTS ON THE ABOVE "DISCOVERIES." 1899

It will be noticed, from the above-quoted observations of the German editor, that he here announces three distinct discoveries of his own in the field of recent Church history. He has found, first, that the Academicians have "given up" their fundamental principle that the Writings are the Word of God; secondly, that they have discovered, quite lately, a new "watchword" in the teaching that the Writings are the revelation of the Divine Human; and, thirdly, that the only raison d'etre of the General Church, as an independent body, is one of a merely intellectual, dogmatic, and hence faith-alone character. Let us see in how far these "discoveries" are founded on actual facts.
His first discovery may be based upon an extensive study of his own intuitions, but certainly not upon the utterances of New Church Life for the past ten years; nor upon Bishop Pendleton's address to the late Assembly in Berlin, in which, at the very outset, it is distinctly stated that "in those Writings, therefore, is contained the very essential Word, which is the LORD." If the Academicians have "given up" this sacred truth, when, where, and by whom has such a recantation been made? Nothing has been repudiated except the utterly groundless perversions of this truth which the Editor of the Neukirchenblatt and others have read into the platform of the Academy. Our critic knows perfectly well that the Academy has never taught that the Writings take the place of the Word in the Letter, or that these Writings are the Word of God in the same complete and technical sense as the Sacred Scriptures, in which alone the internal sense resides in its fullness its holiness; and its power. He knows perfectly well that the Academy means, and has ever meant and has distinctly stated over and over again, that the Writings are the Word of God because they are the inspired revelation of the Divine Truth, proceeding from the mouth of the LORD Himself, and that they were given, not to dissolve the Law and the Prophets, but to fulfill.

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But it is well known that misrepresentations and scandalous insinuations are well suited to delay, for a time, the triumph of truth.
     The inconsistency of his charges appears still more clearly from his review of the little work (published by the Academy), the Brief View of the Heavenly Doctrines, in the Neukirchenblatt for February, 1898, where he deplores the re-statement in that work, of the teaching that the Writings are the Word of God. It must therefore have been subsequently to 1898, that the Academy has "given up" this principle. But in his review he sounded a different note. He then maintained that this teaching was "the new discovery of the newer Academicians," and that" it is chiefly by this discovery that they are distinguished from the New Church, and from Swedenborg's Doctrines." "New Discovery," indeed! Our critic himself seems to have known of it, and believed in it, as far back as 1877, when, in the Words of the New Church (vol. I, p. 260), he clearly proved, from "Andrews' and Stoddard's Latin grammar," that the sentence in the Historia Ecclesiastica: "recensenntur Libri a Domino per me scripti," should be rendered "those Books are to be enumerated which were written by the LORD through me," instead of "written from the LORD through me." He did not, at that time, say one word to counteract the inevitable conclusion that the Books written by the LORD must be the Word of God. Now, however, he maintains that "the LORD has not spoken the Doctrines of the New Church, and consequently they are not His Word" (Neukirchenblatt, March, 1899, p. 92). Can it be that our critic is forgetting his "Andrew and Stoddard," or would he deny that the Sacred Scriptures are the Word of God, simply because these were written, and not, as a whole, spoken immediately by the LORD? We hardly know what he may assert next, since he has stated (ibid.), that "if all Divine Truth, in any inspired Revelation, is also the Word of God, then it would follow that the Koran, the Vedas, the Book of Mormon, etc., must also be the Word of God, holy, Divine, and infallible,"-as if these could be classed, by a New Churchman, among "inspired Revelations!"
     This discoverer has discovered not only that the Academicians have given up their "new discovery"- i. e., that the Writings are the Word of God, but also that they have substituted for it a still more recent discovery, viz.: that the Divine Human appears to the Church as the Divine Doctrine," etc.; as if the idea of the LORD in His Divine Human excluded the idea of the LORD as the Word. As well might he accuse the New Church of living up the doctrine that the LORD is the Word, by teaching that He is the Divine Human.
     But as to the "newness" of the watchword of the General Church: our critic will undoubtedly recall the address on "The Standard of Authority in the New Church," which was delivered by the Rev. W. H. Benade before the meeting of the American Conference of New Church Ministers, held at Cincinnati, 1873, and which is published in the journal of that meeting. In this address Mr. Benade makes the following memorable statement: - "What is revealed in the Word is the LORD in His Divine Humanity; what is revealed by the Word made flesh and fulfilled, is the LORD in His Divine Humanity; what is revealed from or out of the Word, in Doctrine drawn therefrom, is the LORD in His Divine Humanity" (p. 23). And again, in the same address: "If 'the divinity of the Word resides in the spiritual sense,' and if 'the spiritual sense of the Word is the Doctrine of the New Church,' this Doctrine must be the divine and infallible Word of the LORD, given to the New Church to establish it as the very crown of all churches". (p. 33).
     It was this fundamental truth of Doctrine,-announced in this address for the first time in the history of the New Church,-which was adopted as the very corner-stone of the Academy, when that body was formed in 1876. Knowing Mr. Benade's position in respect to this doctrine, and acknowledging Mr. Benade as the leader of the new movement, our critic took a most active part in the establishment of the Academy. Did he then, in private or public, raise a voice to protest against what he is now pleased to term a "new discovery" and "a heresy"? And why, since his change of heart, does he now seek to shift his own share of responsibility unto the shoulders of the "newer academicians
     Very skillfully does he seek to place the General Church in a false position, by making it appear that this body recognizes no other raison d'etre for its separate existence, than one purely intellectual or dogmatic. But better than he no man ought to know that mere theological interpretations and abstract principles did not bring about the final separation of the General Church from the General Convention. Our critic is, himself, as responsible as any one for this separation, first by years of, preaching against the spirit dominant in the Convention, and finally by his ruthless efforts, to which the Convention lent its too-willing aid,-to destroy that very movement which he had assisted in building up. The confidence in the `charity of the Convention, its charity to the New Revelation, and its charity towards one of its component associations,-this was thoroughly shaken amongst the members of the General Church of Pennsylvania. Years of fruitless endeavors to awaken in the larger body a more living sense of its corporate duty to the Heavenly Doctrines, years of unintermittent persecutions from that very spirit of intolerance and misrepresentation which is now breathing in the editorials of the Neukirchenblatt,-at last made imperative the separation from the Convention. A separate household was established, not upon a basis of faith-alone,- as our critic suggests,-but upon a conception of loyalty and charity which was different from the conception then (and as far as we have observed), still prevailing in the Convention. What that conception is, among the members of the General Church, may appear clearly enough from the primary principles of its distinctive platform: that the Writings of the New Church are the Word of God, one with the Letter of the Word, as the soul is one with its body, and that both, as one, constitute the Revelation of the LORD in His Divine Humanity.
TEACHERS' INSTITUTE. XII. 1899

TEACHERS' INSTITUTE. XII. 1899

THE Twelfth meeting of the Institute was held at Berlin, Canada, on July 5th, just after the sessions of the General Assembly. There were present: Bishop Pendleton (President), Revs. E. C. Bostock, A. Czerny, E. S. Hyatt, E. I. Kirk, F. E. Waelchli, N. D. Pendleton, H. Synnestvedt, C. Doering, D. H. Klein, E. J. Stebbing, and H. B. Cowley (Secretary-Treasurer); Mrs. E. S. Hyatt. Misses A. E. Grant, C. A. Hobart, Zella Pendleton, H. S. Ashley, Annie Moir; and Jane Potts. Visitors: Mrs. W. F. Pendleton, Miss Venita Pendleton, Revs. J. E. Bowers, and G. G. Starkey, and Candidate Reginald Brown.

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     It was unanimously agreed that hereafter the meetings of the Institute shall be annual; this, however, will not interfere with the continuance of the bi-monthly local meetings at Huntingdon Valley.
     1. Change in the Presidency.-Bishop Pendleton said that he had been impressed by the fact that he had not been able to prepare any work for the Institute, nor did he expect to be able to do so, and so he had decided to resign the presidency in favor of some one who could give it more of his time.
     Bishop Pendleton's resignation was accepted and in his place the Rev. E. C. Bostock was elected, who accordingly took the chair.
     2. The question, How far should Preparation of Pupil to Enter Outside Schools, Influence Our Schools, was discussed.
     Mr. Klein said that the standard for entrance to the Chicago High School is about the same as that for entrance into the College of the Academy, and that circumstances had forced some pupils of the Glenview school to look to the High School. This was unfortunate, but it might be bettered now that cheap board has been provided for at Huntingdon Valley. He could say that of the three pupils who had left the Glenview School to enter the High School, the least bright had passed the examination creditably, the second one high, and the third had made the highest percentage of his grade for years. There are three more expecting to enter, of whose ability to pass the speaker has no doubt.
     Mr. Stebbing cited a difficulty experienced in preparing pupils for the high school in Berlin: that the physiology and hygiene which are required include so-called "temperance," and the children have to learn what the book says, and then be taught that the book Is not right-have to be taught, as it were, to say one thing and think another. It was also found that a species of "cramming" was necessary. The speaker had no objection to keeping the schools up to a certain standard, even along the general line of other schools, but he did not think it would be wise to undertake again the responsibility of preparing pupils for the high school in Berlin. He explained later that the children are taught in the Berlin local schools not contempt for the temperance view, but that it is one-sided.
     Mr. Hyatt thought that the injury done the children in teaching them to say one thing and think another, as in the study of "temperance," would far outweigh the good of attending the high school. When the pupils are taught without reference to other schools they get a basis of rational thought beyond that given by other schools. We might conform to certain requirements for entrance to other schools but not in any way make this primary. If we are going to prepare primarily for the world we might as well give up our schools. In some external things we cannot compete with schools of the world; that is not our object, for the world is not first. "Seek ye first the kingdom of God."
     Mr. Waelchli said that still it is necessary for us to consider preparation for the world, and even for the world's standards. In Canada, for instance, there are many professions and even branches of business from which a young man is debarred unless he has passed certain school examinations which are accepted 'everywhere,' somewhat as a degree of a standard university is recognized.
     Mr. N. D. Pendleton, said that he had been impressed with the same conditions. We must not disregard difficulties, for we cannot thereby overcome them. When ye began New Church education we had little experience, but we did have certain principles; now we have both. Yet we have complaints to meet from both parents and pupils. More and more preference is given in the world to high school graduates, and it is difficult for others to get positions. Again, he had heard some of the boys themselves who have gone out into the world from our schools and met others better informed in certain ways than themselves, complain that our education is not thorough enough; at the same time admitting that they liked the New Church part of it. Now these boys will be the men to whom we will have to look for the future support of the schools. Nevertheless, although these complaints have caused considerable anxiety, it has been a comfort to know that the same young men, later in life, when they got into business, came into an appreciation of the work done for them in the schools. But we must meet the question squarely, for it is necessary to see obstacles and then find the way to remove them.
     Bishop Pendleton said that if the College education in the Academy were within the reach of every boy and girl in the Church, as it should be, and as we hope to have it in a few years-a large part of the difficulty would be removed. But that is not yet the case; and even if it were there might still be some who would go from our local schools to high schools. The question is, whether in these cases the teacher should assume the responsibility of preparing the pupils, or the parents?
     For the discontent of those of our former pupils who have grown up, he said there has been some basis in our work in the past,-though not in our intentions. But a large part of the cause for discontent has been the defects of the pupils themselves, though they and their parents have projected it upon the schools. It has been partly a result of the general discontent and loss of confidence in the church at large, and it is unjust for the schools to have to bear all the burden. We cannot compete on the mere ultimate plane with the schools of the world; New Church education is still new, and necessarily somewhat experimental; but we should make our work as complete as possible, for its own sake.
     Mr. N. D. Pendleton thought that the remarks as to too much blame having been put on the schools were quite just. When our own high school and college in Huntingdon Valley shall have become a possibility to all, that will remove all necessity for preparing for city high schools,-let the parents take the responsibility for doing that. But to make our own schools available to all, it will be necessary to reduce the cost to very little more than the cost of living at home. The wages of the poor are paid with the idea that they get their education for nothing at the public schools. We ask our people to do more than that,-that is, to support the Church and also the schools, though they, too, are paying their share of the tax for public schools.
     Mr. Stebbing here explained-as a matter of justice to the parents in the Berlin society-that the undertaking to prepare pupils for the high school had not been forced upon the school, but had been assumed by the teachers, as the outcome of a question by one of the parents, whether it would be possible that year to prepare his child for the high school entrance.
     Mr. Synnestvedt remarked that one cause of dissatisfaction has been, a certain lack of freedom, arising from a false conscience formed in the Church,-an idea that a parent is not "sound" if he does not send his children to the Academy when at all possible. The first thing now necessary is to remove that pressure-to restore freedom.

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Parents have sometimes sent their children to the schools under a misapprehension, and the results have not been what they expected; but this state seems to be improving. Our work was more severely, wounded than we realized in the recent state of things, and the trouble in the Church seemed to ultimate itself more in the school work than in the general work of the Church. When parents come to recognize that the first to be cultivated in the children is the moral and the rational, and the higher planes of the mind, and further see that at the same time we spare no effort to perfect our instruction in matters of the world,-that we will meet defects as far as in our power,-there will be no further trouble. It is necessary-that the people find out what their real difficulty is.
     Bishop Pendleton said that there is another side which is not always borne in mind by those who complain, namely, the high standing some of our pupils have taken even in the schools of the world. One who had attended the Academy College, recently entered a class for examination in a medical college, two months late, yet went to the head of the class.
     Mr. N. D. Pendleton said that at first it had seemed that those who criticised the school had it all their own way, but now we can see the bread upon the waters returning.
     Mr. Bostock thought it not necessary to enlarge our curriculum, as there are not many studies required for high school entrance which we do not teach; nor should we take the responsibility of preparing pupils for the high school, but should leave that to the parents. But we should endeavor to make more efficient our instruction in those branches which we do teach.
     Mr. Klein said that in Chicago public schools, as in Berlin (Canada), "temperance" is in the legal textbooks, but that in using one of these books the Glenview school had not departed from its own usual methods.
     Mr. N. D. Pendleton added that they had not in Glenview taken the responsibility of preparing pupils for any other schools.
     Mr. Waelchli said that a young man wishing to study medicine in Canada would have to go through a certain preparation for entrance into medical college, even after graduating from the College of the Academy, as he would similarly have to pass an examination and receive a diploma as an allopathic physician before he could practice homeopathy in Canada.
     Mr. Doering had found, by examining one of his classes in algebra, that he had covered a wider scope than that of any examination he had seen of other schools.
     "Miss Moir asked whether we should be expected to do the same work as the public schools, when they have three times the number of teachers for the same grades.
     Mr. Waelchli said that while that was the case in the city schools it was not so in the country, where one teacher sometimes does the work of all the grades, and at the same time prepares the highest class for high school. The age at which the latter class is entered averages only one year later than the same in the city schools, and the showing is very creditable to the work done by the country teachers. He thought the difference lies not so much in the number of teachers as in the way of teaching, ours being so different from that of other schools that the two methods cannot well be compared.
     Miss Grant replied to Mr. Waelchli's first point, that while country teachers do carry the first point, that on schools in all its grades, while also preparing a school class for the high school, yet it is the preparatory class which gets nearly all her time, to the neglect of the other grades.
     Mr. Hyatt deprecated a mistaken conscientiousness in our efforts. Use rationality in this as in all other things,-see what we can reasonably do, and do it well, but not spread superficially over a great variety of subjects.
     3. The subject of Examinations was taken up.
     Mr. Klein favored examinations as a stimulus to emulation.
     Mr. Hyatt thought their usefulness depends upon the spirit put into the work and the end kept in view.
     Mr. Doering considered them useful in giving the child at times the sense of having to depend entirely upon himself.
     Mr. Stebbing added to this that in the examinations he had held the children had exhibited this need, for they had sometimes asked for help and had to be reminded that they must depend entirely upon themselves.
     Bishop Pendleton said that he did not object to examinations if kept in their proper place, but he did object to making them the standard of entrance into classes. They are merely tests of memory. Religious instruction is the most important thing taught the child, and neither his attitude toward this nor his development in thought is brought out by examination. "I see no objection to a pupil's going through school even without graduation; and I would not like to have pupils excluded from college because they cannot pass a memory examination."
     Mr. Synnestvedt remarked that our experience with examinations in Huntingdon Valley had shown that we could not rely too much upon a memory standard for our school.
     Mr. N. D. Pendleton said that this had been seen even in public schools, for they manage to pass pupils in spite of unfavorable examinations. It is found to have a serious effect upon a child to put it back. The experience of Chicago was mentioned, of providing special schools for backward pupils, with excellent results, it is said.
     Mr. Waelchli said that it is sometimes necessary to drop a pupil from a class, whether we have examinations or not. The old criticism of machine education in the world no longer holds good; pupils are now taught to think.
     Mr. N. D. Pendleton, on the last point said that he thought educators had- gone to the other extreme,-of over-stimulation. From conversation with teachers and from the drooping, sad-eyed looks of many pupils, he was of the opinion that the new intensive system is more harmful than the old. It works wonders in the way of childish concentration, even where it has been tried with ragamuffins; but at too great a cost.
     Miss Grant spoke of the attention now being devoted, by educators, to psychology. They study to draw out the child's powers, but the children in consequence think from the stimulus of the teacher and not spontaneously. This is ruinous to the true Froebel system, which looks to spontaneous and symmetrical development,-not to intellectualism.
     Mr. Waelchli considered that while some do over-stimulate, others consider the abilities of the child.
     Mr. Hyatt held it to be of the first importance to bear in mind that we naturally tend to go to extremes in any system or principles we may adopt; and that the only thing to hold us is the Writings. This Bishop Pendleton confirmed, adding that there is not a doctrine in the Word which has not been perverted.

158

In practice the truth will be perverted by some; and we are not exempt from that danger.
     Mr. Bostock recalled the well-known fact that those who stand high in school and college examinations are not usually the ones who become leaders in thought and action in the world.
     4. In the afternoon the subject of Teaching Hebrew in the School was taken up. Mr. Synnestvedt asked Mr. Bostock's views, adding that there is a desire to have Hebrew in the school in Huntingdon Valley, but practical difficulties have been met with. There is also a dislike for Hebrew on the part of some pupils and parents.
     Mr. Bostock replied that what he is doing is very simple. With the youngest class Hebrew is a part of the religious instruction, in which there are three lessons a week, ten minutes being given to Hebrew. The pupils; read slowly, write, and learn the syllables. In the next class the pupils read from the Word, the teacher telling the meaning of each word. They are also learning to repeat from memory the first Psalm. The next class above have studied Hebrew for some time, and they get the meanings of the words from the Arcana, though no pressure is brought to bear upon them to prepare the lessons; they are not regarded as a task and there seems to be no lack of affection. He said: "I think the feeling against Hebrew in the schools came more from the parents than the pupils. In the school in London it was a regular lesson; but I noticed no feeling against it. As a matter of religion I think it should be taught."
     The speaker added, a little later, that in Pittsburg Hebrew is a part of religious instruction only with the younger pupils. In the older classes it is a regular lesson; they do not have much knowledge from a linguistic point of view, for they study no grammar; it is not necessary at that stage, for the grammar is disregarded in reading at any rate. In London the classes reached the lexicon stage, without any dislike appearing. The Hebrew is of so much use in reading and understanding the Word that he thought the confining it to the postgraduate school would not be fulfilling the privilege, given the Church, to use the Hebrew; it should be begun in the local schools and so continued that a graduate of the college could read the historicals of the Word in the original.
     Bishop Pendleton added that the singing of the Hebrew is important.
     Mr. Hyatt mentioned that the singing of Shema Israel the opening of school and church, services is still in practice in Parkdale.
     Mr. Klein said that he, too, had taught Hebrew as a part of religious instruction, taking the Commandments first. He had noticed that the affection for it was stronger with the younger children.
     Mr. Hyatt said that in Parkdale they had little more than reciting the Commandments.
     Mr. Stebbing said the same for Berlin, the Hebrew Commandments being repeated before each class in religious instruction.
     Mr. Synnestvedt said that the same is the case in Huntingdon Valley.
     Mr. Klein said that as affection for the Word is the primary thing to be cultivated in the children, he had adopted the plan of having the children memorize verses from the Word, and had given them cards containing references to the verses memorized.
     Mr. Bostock had followed a similar plan, taking five or ten minutes of the religious instruction hour with the older class to repeat "proof passages" from the letter of the Word, as quoted in True Christian Religion. No home work had been required, but the verse is read over by the teacher and repeated, first by the class together and then by individual pupils. It is surprising how much they remember.
     Mr. Stebbing thought that learning the Letter of the Word has been neglected in the Church.
     Mr. Synnestvedt said that some memorizing had been done in the Huntingdon Valley school; later he had taken up Earths in the Universe with the older classes.
     5. The conversation was diverted into an interchange of experience as to the Number of Daily Sessions, and the Length of Lesson Periods. One great advantage of having two sessions is that it does away with "that tired last hour" of the single session. The matter was, however, thought to be one of local conditions and liable to variation.
     After discussion it was decided to hold the next meeting of the Institute the Thursday before Assembly, and to have a meeting of parents and teachers in the evening of the same day, under the auspices of the Institute.
     6. Work for the Institute.-The President stated that papers ought to be prepared for the meeting, and that the members ought to come prepared for discussion. Making a list of books for the young would be a very useful work. There should be also a means of intercommunication between the schools, in order that each might he kept informed of what the others were doing.
     The meeting adjourned.
Notes and Reviews 1899

Notes and Reviews 1899

     The June number of The New Philosophy contained a review of an important work left in manuscript by the late Rev. S. H. Worcester and recently placed in the hands of the editor of The New Philosophy by the Rev. Samuel Worcester, M. D., son of the author. "In this work Dr. Worcester has collected all the passages bearing on Anatomy and Physiology, giving the references and summarizing the teaching, at the same time comparing it with modern writers and with Swedenborg's own Anatomical and Physiological works."
     This work has now been published as "The New Philosophy Extra. No. 1. August, 1899," under the title,-The Teaching of Swedenborg's Theological Works on Anatomical and Physiological Subjects. Succinct as the work itself is, covering only 56 pages, with an Appendix,-its value for reference ii increased by an Index.
     How suggestive and confirmatory of Swedenborg's science this little work is, may be illustrated by a specimen paragraph:
     "Swedenborg teaches that the purification and nourishment of the blood are altogether different with the good and the evil (Div. Wisdom, x, 7). This does not seem to be known to the science of the day. Late observations by Prof. Gates, of the Smithsonian Institution, would seem to confirm all that Swedenborg teaches on this point. Prof. Gates teaches that even the perspiration and the saliva give different chemical reactions according to mental states and characters."
     Hereafter the publication office of The New Philosophy will be Cambridge, Mass., where the editor, the Rev. John Whitehead, will reside, as Professor of Theology in the Convention Theological School.
BOOKS RECEIVED: 1899

BOOKS RECEIVED: 1899

From the Massachusetts New-Church Union, Boston. The Bible-Is It the Word of God? A symposium.
From The Carswell Company, Ltd. The Canadian Lawyer; A Handy Book of the Laws and of Legal Information for the Use of Business Men, Farmers, Mechanics and Others, in Canada.

159

Huntingdon Valley 1899

Huntingdon Valley G. G. S 1899

     Huntingdon Valley,-ON August 30th, the Rev. N. D. Pendleton, of Chicago, and Miss Beatrice Childs, of Riverside (near Yonkers), New York, were married in the Huntingdon Valley Church's place of worship, Bishop Pendleton officiating. The wedding reception was given by Mr. John Pitcairn, at his residence, "Cairnwood."
     The service was simple, a pleasing feature being six little flower girls, strewing flowers in the path of the bridal pair. The reception was very fully attended by friends and relatives, and was a very bright occasion.
     ON Friday evening, September 15th, the weekly Supper, Doctrinal Class and Singing Practice were resumed. The doctrinal subject taken up by the Pastor is "The LORD as the Word."
     ON Monday, the 18th, the Local School opened with thirty-four pupils.
     At the call of Bishop Pendleton, a Local Assembly of the members of the General Church, residing in Huntingdon Valley and vicinity, was held on Sunday, September 24th. The meeting opened at 4 P. M. and lasted until 9 P. M., with an hour's intermission for refreshments. About eighty persons were present.
     The Bishop proposed the following subjects for the consideration of the Assembly: The Establishment of an Orphan Fund; The Use of Family Worship; The General Assembly as a Church Festival; Increase of the Church; Time of the Annual Meeting of the General Assembly; The Need of a Liturgy; Use of the Hebrew Language.
     The first three were discussed at considerable length, and many interesting points brought out. An abridged report of the speeches will appear in our next issue.
     AFTER months of deliberation the Village Association has finally adopted "Bryn Athyn" as the name of the settlement. It is hoped some time to have a post-office of that name, but for the present and probably for a long time to come, the post-office address continues to be "Huntingdon Valley." "Bryn" is Welsh for "hill"; "Athyn," for "cohesion."
     THE PRINCIPIA CLUB resumed its meetings on "Monday evening, Sept. 18th. As this was the annual meeting, the principal business was the election of officers.
     The following gentlemen were elected: Chairman, Rev. J. F. Potts; Vice-Chairman, Rev. H. Synnestvedt; Recording Secretary, Rev. C. E. Doering; Corresponding Secretary, Dr. H. Farrington; Treasurer, Prof. C. Vinet.
     The subject as to whether Swedenborg's works before his illumination should be called scientific or philosophic was briefly discussed, and the general opinion seemed to be that they are both scientific and philosophic.
     The meeting was attended by Miss Lillian Beekman, whose work along the lines of Swedenborg's science has already received recognition in the Church in general. During the winter Miss Beekman will remain for study in the Schools of the Academy.
     THE opening exercises of the Academy College, Seminary, and Theological School, held on September 15th were so expressive of the Academic end and spirit in education that I give some details. After the opening prayer and the singing of Shema Yisrael ("Hear, O Israel, the LORD our God is One; and thou shalt love the LORD thy God with thy whole heart"), Bishop Pendleton, Superintendent, read verses 5 to 17 of Isaiah xiv, beginning with the words, "I am the Lord and there is none else; there is no God beside me: I girded thee though thou has not known me." This was followed by No. 3 of the Divine Providence. Hymn 102 of the "General Church" Liturgy was then sung, the words of which are:

Shepherd of tender youth,
Guiding in love and truth,
     Through devious ways:
Christ, our triumphant King,
We come Thy Name to sing,
And here our children bring,
     To chant Thy praise.

Be ever near our side,
Our Shepherd and our guide,
     Our staff and song
O Jesus Christ our God,
By Thy perennial Word,
Lead us where Thou hast trod;
     Make our faith strong.

So now, and till we die,
Sound we Thy praises high,
     And joyful sing:
Children and the glad throng,
Who to Thy Church belong,
Unite and swell the song,
     To Thee our King.
          (Italian Hymn.)

     Bishop Pendleton then read a paper on Evolution," originally prepared for the Swedenborg Scientific Association. This he prefaced by the explanation that he had intended to extend the paper,-though it is complete as it stands,-to develop certain subjects coming under the general head, but that other duties had prevented and would continue to do so, so that now he had relinquished the projected expansion. Continuing, he spoke of the importance of the Law of Evolution in a true science of spiritual as well as of natural philosophy. But it has been perverted, as every law of nature must necessarily be perverted by the natural man, which under the urgency of natural loves, denies and rejects spiritual things. He had intended to consider in his paper, if it had been finished, the Doctrine of Series (there is nothing created that is not in a series; evolution is always, in a series); Conatus, Force and Motion; End, Cause and Effect; Creation and Preservation; the History of Uses and their Development in Nature; and the Origin of Animals (Swedenborg attributes this to the vegetable kingdom, every vegetable having originally given birth to its corresponding animal). Here followed the address, published elsewhere (page 151) in this paper.
     After the selection, "Great and Wonderful are Thy Works" (Apoc. xv, 3, 4), Bishop Pendleton made a statement of the school work as it is to be prosecuted in the several departments. There is to be a lecture for the whole school on the first forenoon of each week, expounding the Word to the young. Beside this, one hour with each class is to be devoted to religious instruction And Another to Hebrew, which is classed as religious instruction. For those who wish to study Hebrew as a language, opportunity will be provided in connection with the class in the Theological School. One hour a week will be devoted to singing Hebrew.
     Concerning social life, Bishop Pendleton observed that there had been none in the school for the past, two years, pupils having been permitted to enter into the social life of the Church. The experiment had proved successful in its effects, and the conclusion of the Faculty and Board of Directors, after careful consideration, had been that the school should have Its own social life. There will be, therefore, a social each month, the management of which will be in the hands of the pupils, from whom a committee will be appointed to have charge. No invitations are to be issued to non-pupils except those who have lately been in the school and who are not of age. Pupils of the College and Seminary will not be allowed to attend socials of the Church; it Is expected that they will not enter adult social life, and parents are requested to cooperate in this. But it is not intended to bring back any rigid rules, nor to interfere with home life or parental control. The Bishop, in conclusion, welcomed both old and new pupils, and Hymn 24 was sung, the words of which are as follows:

Praise the LORD! ye heavens adore him,
     Praise Him angels in the height;
Sun and moon rejoice before Him,
     Praise Him all ye stars of night:
Praise the LORD, for He hath spoken,
     Worlds His mighty voice obey:
Changeless wisdom they betoken,
     Love eternal they display.

Praise the LORD! for He is glorious;
     Never shall His promise fail:
God hath made His saints victorious
     Sin and death shall ne'er prevail.
Praise the God of our salvation,
     Hosts on high His power proclaim:
Heaven and earth, and all creation,
     Praise and magnify His name.
               (Prussian Coronation Hymn.)
                              G. G. S.
Greenford 1899

Greenford E. J. S 1899

-ON July 20th your correspondent arrived in Columbiana, Ohio, and remained until September the 27th, preaching for the Greenford Society on five Sundays. The average attendance was twenty-three. He and his wife were most generously entertained for nearly six weeks on the farms of Messrs. Solomon and Jacob Henkenberger, of Columbiana, and Mrs. Rhodes, of Greenford. E. J. S.
CANADA 1899

CANADA CHARLES BROWN 1899

     Berlin, Canada.-THE Assembly in Berlin with its attendant activity, followed by the summer vacation of your correspondent, has delayed the sending of the usual news notes.
     The school was closed with appropriate services on June 23d, a feature of which was the presenting of a copy of the Divine Providence to three of the pupils who were about to leave.
     The 19th of June was celebrated by a school supper.
     School reopened on September 11th, with thirty pupils (one of whom left on the 13th for the school in Huntingdon Valley).
     The annual meeting of the society was held on September 19th, and was well attended. The Treasurer's report of the Assembly was most favorable, showing a small balance on hand.
     It was decided to try the weekly suppers connection with the Doctrinal and Singing Classes, the day being changed from Tuesday to Friday, and the first occasion being the 8th of October.
     It is hoped that one, effect of the late Assembly here has been a stimulation of our affections for the Church, and that this will manifest itself in an increased attendance at the meetings of the Society and a more general interest in its, welfare.     E. J. S.

160

     DURING the absence of the resident minister, Rev. Mr. Stebbing, the pulpit of the Carmel Church was filed for two Sundays by the Rev. g C. Bostock, of Pittsburg, and later for seven Sundays by the Rev. C. E. Doering, of Huntingdon Valley.
     Doctrinal classes had been entirely discontinued for the summer before the General Assembly and so were not resumed by the visiting ministers.
     On the evening of the 28th of August Mr. Doering gave a lecture on Swedenborg's Principia, mentioning some general principles which underlie the whole work; explaining some of the terms, and giving a brief outline of the theory of creation as presented in that work. Much interest in the lecture was shown, and a general desire to know more was manifested. On Friday evening, September 1st, the Society gave a farewell social to Mr. and Mrs. Doering, which was thoroughly enjoyed by all. The impromptu speeches by the laymen evidenced the very high esteem which they have of the work that is being done by the Priesthood of the General Church.
     Parkdale.-AFTER the Assembly a number of New Church friends came on here, such visits extending over July and August. This afforded many opportunities for pleasant home gatherings and outings, which were much enjoyed,-notably a picnic to Kennedy Park, a romantic spot just north of the city limits. Upwards of sixty persons were present.
     School opened here on Monday, September 18th with twenty pupils-twelve boys and eight girls, an increase of three over last term.     CHARLES BROWN.
Massachusetts 1899

Massachusetts 1899

-THE Chair of Theology in the Cambridge Theological School, vacated by the disablement of the Rev. A. F. Frost, has been filled by the appointment of the Rev. John Whitehead, late President of Urbana University.
FROM THE PERIODICALS 1899

FROM THE PERIODICALS Various 1899

     New York.-DURING July the Rev. G. L. Allbutt visited the New Church circle in Buffalo, acting for the New York Association. The Sunday attendance varied from twenty-two (sixteen in the evening), on July 2d, to thirty and thirty-two on July 30th. On the latter day the Holy Supper was administered to twenty-nine communicants, and also in the evening to two young women who could not attend in the morning During the month an infant was baptized: A Doctrinal Class was held at different houses, a feature which Mr. Allbutt thinks gives in a special way a common bond of Church fellowship and good will. The attendance at these was eleven to sixteen.
     Mr. Allbutt visited also Toronto and Hamilton, Canada. At the latter place of late, several members of the Zion Methodist Church have received the Doctrines And attended the meetings, with some fifteen or more persons besides. Twenty-two received the Communion, including an Episcopalian minister and his wife.
     New Hampshire.-REV. T. F. WRIGHT, who each year is called upon during his stay at the White Mountains to preach to different congregations in the neighborhood of his stopping place, was this year invited to address the guests of a hotel on the subject of the faith of the New Church. Some visitors were present who walked a mile to attend. Mr. Wright occupied about an hour in speaking and another in answering questions. "A generally affirmative state of mind was expressed."

     GREAT BRITAIN.

     IN order to meet the needs of three Conference students, the New Church College, In England, for the first time in many years, is to have a resident principal. The Rev. Isaiah Tansley, of Heywood, has accepted an Invitation to fill the post, his duties to begin the latter part of September.
MICHIGAN ASSOCIATION 1899

MICHIGAN ASSOCIATION 1899

The annual meeting of the Michigan Association will beheld on October 14th and 15th, and not on the earlier date previously announced. Beside consideration of matters relating to the upbuilding of the Church in the region covered by the Association papers and sermons will be listened to from visiting and other ministers, as follows: On Saturday, October 14th, 3.30 P.M., a paper on "Discrete Degrees of Goodness and Truth," by Rev. L. P. Mercer, of Chicago; "Progress of the Church Dependent Upon the Conjugial," a sermon by the Presiding Minister, the Rev. E. J. E. Schreck; and, "The New Church," a sermon by the Rev. Thomas A. King, of Chicago.
The Detroit Society extend, by circular, a hearty and hospitable invitation to Newchurchmen to attend, requesting that the visitors notify in advance the Committee- Miss Alice Saunders, Secretary-of route taken and time of expected arrival. Members of the Committee will wear a small ribbon, partly red and partly white, and ask that visitors do the same, for purposes of mutual recognition.
NEW PUBLICATIONS 1899

NEW PUBLICATIONS 1899

The Teachings of Swedenborg's Theological Works on Anatomical and Physiological Subjects.

     By Rev. SAMUEL HOWARD WORCESTER, M. D. 12mo, 60 pages. Paper, 25 Cents.
     The above pamphlet now offered to the public was found among the papers of the Rev. Samuel H. Worcester, who is well known as one of the most careful, thorough, and painstaking students the New Church ever produced, and embodies the results of a careful study of Swedenborg's teachings on Anatomy and Physiology, as contained in his theological works. These teachings are also compared with the results of modern research. We here possess Swedenborg's teachings on this subject in a concise form with full references to facilitate study of the Writings themselves.

Suns and Worlds of the Universe.

     Outlines of Astronomy according to the Philosophy of Emanuel Swedenborg. By Rev. J. E. BOWERS. 12mo, 220 Pages. Cloth, $1.25.

     In eight parts and fifty-four sections, the author presents a clear statement of the generally accepted theories respecting the creation of Suns and Worlds, and their present phenomena. Associated with these he presents statements found in the Philosophical and Theological writings of Swedenborg which clearly set forth the fundamental principles of the creation and preservation of the Universe. Many of these both anticipate and throw light upon recent discoveries, while others prove the inaccuracy and incompleteness of present scientific theories. A book of "fascinating interest to the Newchurchman."

The Principles of the Academy.

     BISHOP PENDLETON'S Address to the General Assembly, June 30th, 1899. Price, by mail, Single copy, 5 Cents; 10 copies, 25 Cents.

     This important address, which appeared in the August issue of New Church Life, has been reprinted, by request, in pamphlet form. The most terse, yet comprehensive, statement of the principles underlying the Academy movement that has appeared useful as well to friends as to those desiring information.

     FOR SALE BY THE

ACADEMY BOOK ROOM,
     HUNTINGDON VALLEY, PA.
Editorial 1899

Editorial Editor 1899

     NEW CHURCH LIFE.
     PUBLISHED MONTHLY BY THE ACADEMY OF THE NEW CHURCH.
     516 Miner Street, Philadelphia.

     TERMS:-One Dollar per annum, payable In advance.
     FOUR SHILLINGS IN GREAT BRITAIN.

Entered at the Post-Office, at Philadelphia, Pa., as second-class matter.

     ADDRESS all communications for publication to the Editor, the Rev. George G. Starkey, Huntingdon Valley, Montgomery Co., Pa.
     Address all business communications to Academy Book Room, Carl Hj. Asplundh, Manager, Huntingdon Valley, Pa.
     Subscriptions also received through the following agents:
UNITED STATES.
     Chicago. Ill., Mr. A. T. Maynard, Chicago Agent of Academy Book Room Glenview Ill.
     Denver, Col., Mr. Geo. W. Tyler, Denver Agent of Academy Book Room, No. 544 South Thirteenth Street.
CANADA.
     Toronto, Ont.. Mr. R. Carswell, No. 47 Elm Grove.
     Waterloo. Mr. Rudolf Roschman.
GREAT BRITAIN.
     Mr. Wiebe Posthuma, Agent for Great Britain, of Academy Book Room, Burton Road, Brixton, London. S. W.

PHILADELPHIA, OCTOBER, 1899=130.
CONTENTS.                         PAGES
EDITORIAL: Notes                    145
THE SERMON: The Necessity of Evil     146
     Our Father In the Heavens,     148
     The Law of Evolution          151
     Love of Truth for Its Own Sake (a thesis), 152
     Some Recent Discoveries,     153
     The Teachers' Institute, XII     155
NOTES AND REVIEWS                    158
CHURCH NEWS: Reports and Letters     159
     Huntingdon Valley; Principia Club; Academy School Opening; Greenford; Berlin, 159; Parkdale; Massachusetts, 160. From the Periodicals, New York; New Hampshire Great Britain, 100 The Michigan Association     160
BIRTHS; BAPTISMS                    160
NEW PUBLICATIONS                    160

161

NEW CHURCH LIFE
Vol. XIX, No. 11. PHILADELPHIA, NOVEMBER, 1899=130. Whole No. 229.
AT the recent Local Assembly in Huntingdon Valley some emphasis was given to the thought that the wedding ceremony is a Divine service and a suitable occasion for a full sphere of worship. In the service is represented the marriage of good and truth which makes Heaven and the Church, and of that representation the soul and the life is the LORD Himself. He has an especial care over the things of marriage, and is Himself present in all things thereof, especially in those ultimates which represent the conjunction of the Church with Him, which the wedding service does. It should be approached, therefore, with the reverence which befits an ushering into the Divine Presence.
Joy and festivity properly follow the wedding, yet even these may fittingly be kept within such decorous and temperate limits as becomes the time when two lives are being consecrated to each other in, the Divine Name,-a time which may appropriately be separated from all associations that are ignoble, boisterous, or ridiculous. Thoughtfulness on these points, and cultivation of the spirit of reverence for marriage cannot other than elevate the tone of our thought concerning the "precious jewel of human life" and the "receptacle' of the Christian Religion"-Conjugial love.
GIVING THANKS 1899

GIVING THANKS 1899

     IN the Apocalypse is described the giving thanks of the four animals to Him who sitteth upon the throne, I and it is explained that this thanksgiving means glorification of the LORD; and that to glorify the LORD is to receive and acknowledge in heart that all good and truth are from Him, and consequently all intelligence, wisdom, and felicity. The essential elements in true thanks, then, are reception and acknowledgement. Acknowledgment "in heart" is plainly from the life of love; the first beginning of which life is reception; and the disposal of one's self to receive is the first indication of practical giving thanks. This self-disposal involves putting away whatever opposes the proffered heavenly gifts-all merely natural and selfish gratifications. Thus thanksgiving begins in the life; it is a practical acknowledgment of the LORD,-one which testifies love by doing.
     In man's doing the LORD must be the All in all. What man does in his own strength is built on sand. Doing which shall be a genuine acknowledgment must be full of trust not only that it is the LORD who gives the good and the truth, and the strength and wisdom to receive them, but trust also that he will and does give them,-all that we can receive. This means that our inclination to believe that certain things are really necessary to our welfare and happiness must give way to an attitude of waiting upon the LORD and His providential indications, as to what is really necessary and good for us. Without that attitude we cannot be truly thankful for the goods we do enjoy.
     True thanksgiving to the LORD, in order to be genuine, must include thanks to the neighbor,-that is, acknowledgment from the heart, of the good and the truth which he has received from the LORD, and trust that from him or through him will come all the good which the LORD sees best to send in that way, best for the common weal, best for the neighbor, and best for us. In any true giving of thanks to the LORD there can be no reserve nor grudging limitation; even so there can be no spirit of demanding from the neighbor a certain measure of good and truth, but rather an affirmative spirit, which is ready to ascribe to him more rather than less of charity than appears; and to give glad recognition of that which does appear.
     Thus, if we would have our lives made gracious and lovely by endowment with a thankful, humble heart, we need in all our walks of life to cultivate daily and hourly the spirit of trust,-trust in the LORD, trust in the LORD'S Church, and in the men of the Church, and in all the means by which He establishes the Church on earth, around us and in us. In proportion as men do this the earth will be filled with the glory of the LORD, a beautiful habitation for the Most High.
ISSUES OF WAR 1899

ISSUES OF WAR 1899

WARS begin in the spiritual world, where the irrepressible conflict between right and wrong, truth and error, is marked by recurring crises and judgments. These, again are reflected in the world of effects,-i. e., of nature,-where disturbances and wars result. Not only has each nation its own correspondence in general, but it also represents, at different times, different particular principles, for which, at such times, it affords an earthly plane or basis of reaction. If in any given earthly conflict we could know surely what principle each combatant represents, and also which principle at that stage of she evolution of Divine ends is to be ordered or permitted to predominate, we might know which side here deserved support, and also might foretell the result of the war. But as we do not know these things we can only take natural conditions and actions for the basis of our judgment as to the right or wrong of any earthly contention; and even then, the greatest modesty is always in order; since the ascertainment of mere facts upon which the equities are based is always a difficult thing,- how much more so a comprehensive and wise interpretation of those facts!
While these considerations argue only a moderate prospect of correctness in any individual judgment of such affairs, yet the private exercise of one's faculties in this way, pursued in the right spirit, should tend to develop and strengthen one's judgment and character. But we must proceed from principle rather than feeling, and continually seek to observe due proportions and the laws of order revealed in the heavenly doctrine. He who would think clearly and well, will observe the distinctness of different planes, and not attempt to determine natural problems by applications of spiritual principles in a manner proper to the spiritual plane only.

162

Especially will he not depart from nor violate those fundamental principles of honor, morality, and equity, proper to the natural plane, upon which human society rests, even though some higher principles may be so presented as to seem to supersede. For instance, while always recognizing that to be paramount which is for the general good, and especially whatever makes for freedom and conditions favorable to the establishment of the Church, he will not allow such general considerations to set aside those of common equity and morality. Questions of war usually involve natural justice,-are usually such as involve fundamental rights and obligations on the civil plane. The real welfare and progress of humanity never demand injustice to any one, even though Providence does often overrule injustice for the general advantage.
Providential permission should not be suffered to confuse or blunt the sense of right; for this sense, when formed from the truth, is the only guide by which man can co-operate in the LORD'S advancement of the common good. In the light of the New Church "to be" principles of morality and justice will doubtless have a new appearance; but to be interpreted anew is not to be superseded or ignored. And before parting with old interpretations it is most important to see very clearly that upon the new the light of truth is shining. To true progress true conservatism is indispensable.
LOVE ONE ANOTHER 1899

LOVE ONE ANOTHER Rev. HOMER SYNNESTVEDT 1899

     A new mandate I give unto you, that ye love one another; as I have loved you, that ye also love one another (John xiii, 34).

     "All good is from the LORD, and it inflows with man and causes the affection of good, which affection is called charity" (A. C. 3768).
     "Charity is the affection of being of service to others, without any end of compensation" (A. C. 3419).

     LOVE toward the neighbor, or charity, is the subject before us. The LORD, in instituting His New Church, came as the Divine Truth. The New Jerusalem descending from God out of Heaven is that truth; it is foursquare, the measure of a man-that is, of an angel. It is adapted to the measure of every man who is willing to become like an angel-that is, to be led. Teaching ought, therefore, to be put within the reach of all, and this cannot be done without giving plain general teachings first, and more arcane things afterward. We all inherit from the First Christian Church the knowledge of the Word of the Old and New. Testament, but all our ideas of its teachings have been falsified. The first thing of all, therefore, is that we should find out from the Writings what is the genuine teaching of the Letter of the Word,-in other words, what are, in general, the true doctrines of the Christian Church. These are given to us in just this way in the book, The New Jerusalem and its Heavenly Doctrine.
     As to our becoming like the angels, it is not so difficult, for they have no more excellence from themselves than we. They were all, men as we are. But what makes them angels and dwellers in heaven is simply this they are willing to learn truth and be led by it. May not we do as much?
     "A new mandate I give unto you that ye love one another." Here is a teaching which every one in christendom has heard, and thinks he knows. Charity or love toward the neighbor is so frequently enjoined in the Word that no one calling himself a Christian could avoid thinking about it. And yet it is not at all known what it is; indeed, it is entirely separate from the inmost life of the Church by the decree which denies that it is essential to salvation. It is only known in outward form. Yet we are taught in Arcana Coelestia n. 3776:
      "The charity which in outward form appears as charity is not always charity in the inward form; from its end is known what is its quality and its source. The charity which has self or the world for its end is not charity in the inward form, nay, it is not to be called charity; but the charity which regards as its end the neighbor, the common good, Heaven, and thus the LORD is charity itself, and has in it the affection of doing good from the heart, and thence delight of life, which in the other life becomes blessedness."
     This rood itself is the essential from which are all the derivations of "neighbor." Neighbor means one who is near. The degrees of neighbor mean degrees of nearness-that is, the order in which persons or things are to be placed in your heart and consequently in their receiving your good offices.
     Who, then, is the neighbor? If we have regard to good, to qualities, and to uses in the first place, the question easily answers itself; for he is most our neighbor, and most to be loved in will and deed, who performs the best use to the neighbor, to society, to the Church, and thus to the LORD; while he who performs little use, or external uses with no internal end of use, is only neighbor to the extent of the use.
     What is Charity, really? Is it to feel kindly toward each other and to do kind actions? No. Is it to lend a helping hand where it is needed. No. Is it to live a blameless life in the community? No. Is it to work hard and long in the service of others? Not even this is charity by itself, yet all these things belong to charity: they are the paths in which charity treads. But all these things might be done from no heavenly end of charity. A man's soul is never profited by doing even the right thing, when it is for the wrong reason.
     Charity itself is of the soul, of the heart. It dwell. in the sacred region of motives, and it is a gift of the LORD. Love of the neighbor, or charity, is the LORD'S own love with man. It dwells within him, and yet is not his own. It is as his own.
     Be pleased, therefore, my friends, to elevate your minds, and try to apprehend clearly this teaching: Charity is nothing of man's, nothing which can originate in the heart of any man. It comes from the LORD alone, and is that of His love which dwells among us. So it is with the Church. It is the LORD'S, and His alone,- yet it dwells in our midst, and may be made as our own, so far as we take it up and conjoin ourselves to it by falling in line with it.
     There is in the world too much of an idea in regard doing good, as if charity were something of our creating; as if, indeed, we made the Church. But this is not the real truth. It is only an appearance, a fallacy of the senses. Charity is a substance,-a thing,-it is life, it is warmth, it is spiritual heat,-it is that which proceeds from the LORD, and which when received by us, causes us to live in spiritual life, just as the reception of the sun's heat causes nature to live
     It is well to bear this in mind that the Church and the Charity and Faith which make the Church, are real substantial existences; apart from our reception of them.

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As it is written, it is the Divine which proceeds from the LORD which makes heaven, and also the Church. It is not the angels nor the men, but this which is Divine, with them which makes it.
     But Charity, or spiritual heat from the LORD, cannot proceed except in conjunction with Faith, or spiritual light. Charity, or whatever is of the Divine Love, is what is meant by the "Father" in the Word, and Faith, or whatever is of the Divine Truth, is what is meant by the "Son." Hence it is said that no man hath seen God at any time. The only begotten Son, which is in the bosom of the Father He hath expounded Him (John i, 18).
     It is only in and by the Divine Truth, therefore, that Good or love of any kind from the Divine can be put forth. As the LORD says,-who is the Word, the Divine Truth,-I am the Way, the Verity, and the Life. No man cometh unto the Father but by me. If ye had known me ye would have known my Father also. And from henceforth ye know Him and have seen Him (John xiv, 6, 7).
     If we would seek true Charity, therefore, or this heavenly love from the Divine, we shall not find it in any of the promptings of our own hearts. It is not our inner or better nature, as some are pleased to term it, which will sooner or later manifest itself; but it is something to be received by us from heaven; and is to be found solely in the Word. Through the Divine teachings alone -can we obtain this true, this heavenly love. The spontaneous promptings of our own hearts, before we have made way for this heavenly guest, are at best but selfish counterfeits of it. Do not he deceived, therefore, by such spurious charity. True charity can only come from true faith. "No man cometh unto the Father but by me."
     But now the question arises: "If I cannot from any promptings of my own put forth charity, and, do good, that is genuine, how then is it to be obtained? Jesus saith, I am the Way, the Verity, and the Life."
     The Beneficent Creater is present everywhere and inflows into every one with all of his Divine love. But it is variously received. There is something in the recipients which prevents reception-with some more, with some less. The only thing required for a man to receive good, is for him to put out of the way the evil which obstructs or hinders it. The first of charity, therefore, is to shun evils as sins against God; and what evils are sins the Decalogue teaches. There is no charity which is genuine which does not spring from the shunning of evils as sins; for, as was shown above, charity does not originate in man, and cannot enter into him before the evils in the way have been removed. When this has been done love from the LORD can enter in and dwell with the man, and from this he can then do good which is really good, for it is not his own, does not spring from self, but it is the LORD'S with him, done by him only as a faithful servant.
     Now, to come down to the practical side of this matter. How are we to go about preparing a way for charity to dwell in us, so that we may become charities in form or angels? Row obey the command of our text? It is not done in an instant, and yet it can be summed up in one word-separation. That is our command -Separation, not from what is good and true, but from what is wrong. Manifestly, if the presence of, evil and falsity in our thoughts and affections, and thus in our lives, is the only thing which obstructs the influx of charity and its faith, then all we have to do is to separate them:.
     We must recognize sooner or later that there are two kinds of things in the world. Two kinds of thoughts, two kinds of affections, and consequently two kinds of deeds, namely, good and bad-right and wrong. They are diverse; they are opposite; they have no common ground. They cannot even come together in the same mind or heart without conflict. Hence we can only accede to the one in so far as we separate ourselves from the other.
     Now we know full well from doctrine well confirmed by experience, that we incline by nature to all the evils of self and of the world.
     We are in the world, of the world as to heredity and inclinations, and we can only accede to heaven as far as we discriminate, separate ourselves from that which is of the world. "No man can serve two masters"-"Ye cannot serve God and mammon."
     Let us look about us in this world of ours. There are here really two worlds; there is the world of mammon, and the earth which is the LORD'S and the fulness thereof. From this planetary world we are not by any means to separate ourselves, for it is the only possible place for us to prepare ourselves for heaven; we cannot love the neighbor except in doing uses to him, and hence we must do uses.
     When we are baptized into the Church it is a sign before angels and men, of separation; we are set apart from other men, and henceforth expected to devote ourselves, or as children, be devoted to, the New Church alone. Our progress into the Church is a continual series of separations; one step, one separation after another-something given up that something better from the LORD may take its place. This subject will require especial treatment, but for the present we may illustrate it by one or two examples.
     How can one become really delighted with the social sphere of the Church until he has at least began to separate himself from that of the old?
     Or, to go at once to the bottom of this sphere, how can a man take any delight in cultivating the chaste love of the sex until he has separated himself, at least one step, from the unchaste? In conjugial love itself, which is the foundation of the Church and of Heaven, how can a man, grow in love for one alone except by separating himself from others, especially in his inner thought and desires?
     Of course, every one has his lusts and concupiscences of evil, even the worst; he cannot prevent their coming to him any more than he can prevent a wicked person from accosting him upon the street. But he is responsible if he does not separate himself from such company. For, after all, we are not inevitably evil nor intrinsically good. We are, as to our spirits, citizens of the spiritual world; and though not conscious of it, we are influenced, for better or for worse, by the company we keep there. Our inclinations, indeed, are all at first toward the evil, but our actual states are the effect of the company we are keeping in our house-that is, in our mind. Few of us allow our bad company to overrun the whole house (to speak correspondentially), for they would then be seen by others. But many a one, unfortunately, has a few boon companions in his secret chamber, who are from hell, to whom he goes when be is alone and entirely free from restraints, and with whom he finds his real delight. In the True Christian Religion we are told of one who, kept a harlot in the cellar to whom he would descend for his real delights.
     Let us not be such hypocrites! And yet it is the most natural thing in the world. A man in The world who lives a pious and moral life to all appearances, and yet slinks off occasionally to enjoy a season of debauchery in secret, merits and receives our contempt and aversion.

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But let him that is without guilt among you throw the first stone. Do not you also, while cultivating the society of good spirits for the most part, sometimes fall into the society of very bad spirits, and stop to enjoy yourself there. We are much shocked by these things when they are done in the flesh before the eyes of men; but we forget that our secret thoughts and affections are as open before the angels as are our public actions here. Although we are not conscious of it, they see us walking about, entering caves and pools in the company of satyrs or sirens, or into parks and meadows with angels, as the case may be.
     Let us remember this, however-that no evil, however strong and secret its influence, is our own, except so far as we make it so. It is precisely the same with our inner states as it is with our outer associations; we are just as responsible for separating ourselves from those whose good is spurious; for as was said, it is good alone that is the neighbor that should be near to us, and the greater the degree of good the nearer and the more closely should we conjoin ourselves to it in love. The less the good the more remote our connection. It is not a question of person at all, but of the good in the person. Spiritual good is our nearest neighbor, moral good a distinct step further removed, and civil good another yet.
     To love one another, therefore, is not a vague injunction to cultivate good feelings towards every one, as it is supposed. Something very different, indeed, is involved in the LORD'S words; for the love from which man does good to his neighbor with discrimination, is the love that builds up the LORD'S kingdom-it is rational, it is practical and efficacious against all the growing evils which the Dead Church is so little able to check, notwithstanding all its so-called charities. These charities are only palliations-only endeavors to remove the results of evils, while the evils themselves rankle within, unchecked, unconfessed, and even unknown.
     Let our earnest prayer to the LORD be, therefore, that He may help us separate ourselves from this spurious good and from the love of it, that the way may be prepared for Him to enter in and work the works of the Father in us. Then will our charity be living, not dead; it will bend to His Will, and not be the mere outcome of our own pleasure. "By this shall all men know that ye are my disciples; if ye have love, one for another." Amen.
DIVINE HUMAN OF THE LORD BEFORE INCARNATION 1899

DIVINE HUMAN OF THE LORD BEFORE INCARNATION EDW. C. BOSTOCK 1899

     THE LORD is the only true Man; we are men from Him so far as we receive His Life.
     The LORD has always manifested Himself to His creatures in the Human Form; there has, therefore, always been a Divine Human, even before the Incarnation.
     The Divine Human of the LORD before Incarnation was the Divine of the LORD in the heavens. In order to understand this we must have a clear perception of the truth that neither men nor angels have life in themselves, but they are forms receptive of life. Life flows in continually from the LORD, and is received and manifests itself according to the quality of the receptive form.
It is to be remembered, also, that the forms which receive life have been created by Life Itself, and therefore are forms adequate to the reception of Life, each on its own plane. That is to say, angels and men have been formed and created by the LORD Himself,-who is the only Life,-that they may be forms receptive of Life from Him, and therefore they are created in the image and likeness of God. Unless they were so created they could not receive life from Him.
     Since angels have no life of their own, they have nothing of love and wisdom, nothing of good and truth, of their own. There is, therefore, nothing of heaven from the angels, but the all of heaven continually inflows from the LORD.
     The Divine of the LORD which thus inflows into the heavens is JEHOVAH Himself; but in the Human Form, for He then forms A MAN. His inflowing life not only forms each angel into a man, but each society, each heaven, and finally the whole heavens into a grand man. Thus the Divine of JEHOVAH in the heavens was the Divine Human before incarnation, making the heavens human in the whole and in all the parts.
     Let us now separate in our minds what cannot be separated in fact, namely, the finite receptacles of life-i. e., the angels as finited forms, on the one side, and Life Itself, which is the Divine of the LORD in and animating these finite forms-on the other side. This Divine of the LORD in the heavens is what is meant by the Divine Human before Incarnation. This is the same Divine Human that was in the LORD and is meant in our text by-"And now, O Father, glorify me with thine own self, with the glory which I had with Thee before the world was." And by the words of the LORD, "Before Abraham was I am."
     In this Divine Human the LORD appeared to the Most Ancients, and to the Ancients; in it He appeared to Abraham in the midst of three angels; in it He appeared to Moses on Mount Sinai; as also to Joshua, Gideon, and others. But when He thus appeared in His Human, He appeared through the heavens,-that is, by transit through the heavens when He spoke the Word; and although it was JEHOVAH Himself who thus appeared, yet it was JEHOVAH accommodated; for He appeared by means of an angel whom he filled with his spirit, so that the angel knew not but that he himself was JEHOVAH.
     When the LORD thus appeared in His Divine Human, by transit through the heavens, He appeared with a fulness and power accommodated to the receptive power of the person to whom He appeared, and at the same time modified by the ability of the angelic heaven to receive and endure His presence. There was therefore a limit to the power and purity of the influx into the lower planes; for the finite angelic form is not pure, nor can it endure the fulness of the Divine Presence.
     At this time the Heavens were for the most part celestial, and the Divine Human was the Divine in the celestial kingdom.
     When man departed further and further from the worship of God-i. e., when he turned more and more away from love of the LORD, and more and more to the love of self-he became more and more external and sensual. This produced two effects: first, it necessitated a very much stronger and purer influx of life from the LORD to preserve order and to save mankind; and second, those who were saved and became, angels were more external, and. therefore not so fully receptive of the Divine Life. This latter effect weakened the power of the Divine Roman to inflow and manifest Itself on the lower planes, while the former continually called for a stronger influx of the Divine Life.
     At length man removed himself so far from the LORD that scarcely any but the celestial could be saved, and those with difficulty.

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Then it became necessary for the LORD to take on the human, through the Virgin. Mary, that He might repress the hells, restore order in heaven, establish a new Church, and, from the very Human in Himself, redeem and save mankind.
     How strong an influx was necessary to repress the hells, to restore order and to redeem and save the human race, we may see from the teaching that all the finite and merely human that was in the LORD before glorification was utterly cast out and dissipated, during the LORD'S temptation-combats; and it may appear that if the LORD had inflowed through the celestial heavens with the same power, the heavens themselves would have been dissipated and the human race have perished.
     The Divine of JEHOVAH in the heavens before the Incarnation, which was then the Divine Human, is also called the Human Divine; and we are told that the LORD superinduced the human taken from the Virgin Mary over this Human Divine.*
                                        EDW. C. BOSTOCK.
     * Reference: A. C. 5663, 6280, 10,579, 9315, 6000, 6373; A. E. 151.
WHAT THE NEW CHURCH IS 1899

WHAT THE NEW CHURCH IS H. S 1899

     IN the Apocalypse, chap. xvi, is described a New Heaven and a New Earth, together with the Holy City, New Jerusalem. What this prophetic vision teaches is briefly set forth in the opening number of the New Jerusalem and Its Heavenly Doctrine, where we are distinctly taught, as afterwards more fully in the works on the Apocalypse, that the New Earth, as well as the New Jerusalem, signifies "a New Church now to be established upon earth."
     It is important for us at the outset to form in our minds a clear idea of what the Church is, which the LORD is now endeavoring to establish on the earth. Do we realize that this is the Church of the LORD, the crown of all the Churches, the end which the LORD has had in view from the creation of the world? Do we comprehend that this whole world lives, moves, and has its being solely by means of this Church and for the sake of this Church? It seems almost incredible that such a small, despised remnant should represent all that is spiritually living on earth.
     This "remnant," however, does not refer to those professing the New Church as persons, but to what little of the New Church they have received and done, if any. As long as we look at persons, and from this at the Church, or at the goods and truths of the Church, we can never understand the glory and beauty of the New Church. For are not our neighbors in the Church, as we, full of various lusts and fallacies? And are we not all outwardly like those of the Old Church? Whence then this endeavor to set this Church up as the crown of all Churches and to separate it from the old?
     Yet such distinctions must be made, if the New Church is ever to begin as something new and distinct from the old. Every Church must begin with the acknowledgment of a truth, and proceed from this, by a conscience of that truth, to form the life according thereto. The latter brings the only distinction from the; Old Church which is real and lasting; and yet even the first acknowledgment with the understanding-if there be any affection of the new truth at all-produces at once a distinction which is radical, which is fundamental, and destined to grow into a plenary separation as to all the interior planes of life.
     Owing to the improved conditions in the spiritual world since the Last Judgment, there is indeed a growing improvement in the conditions of external order in this world, but this is not the descent of the New Jerusalem. Such influx into externals is common influx, and designed to furnish in the world a good plane for the growth of the Church, but it in no way, depends upon the spiritual life of those participating. Indeed, the most evil at heart may be outwardly the most orderly and useful, and yet all for the sake of self. This is, therefore, not a good of the Church, for it does not save men from hell. It is an external blessing, like the good soil, the genial climate, or the blessings of bodily health and vigor, which are given to all in the fullest measure possible, that the means may not be wanting for the great end, the re-birth of man unto life eternal. "Behold, He maketh His rain to fall upon the just and upon the unjust."
     No, the New Jerusalem is not descending from God out of Heaven in these things, nor yet in any imperceptible, diffused "permeation" throughout the mass of Christian and Gentile nations. There is, indeed, a permeation of heavenly, influences throughout the world, but it is for the most part an influence acting from without,-not an influx into the souls of men, making them over into images and likenesses of their Creator.
     The New Jerusalem is the New Church as to Doctrine, and the descent of this is into the "earth," which is the Church formed by the reception and acknowledgment of its doctrine, and forming one with it by its effort to apply this doctrine to life (A. R. 876).
     The New Jerusalem, therefore, exists properly only with those who receive the Heavenly Doctrine of the New Church, especially that of the Divine Human of the LORD, and who are endeavoring, each in his measure, to live according to the same.
     Of these there is formed the Church specific, the visible and organized forms of the New Church, through which the descent of the New Jerusalem is to be chiefly promoted, and without which the Church would ultimately languish. A Church Universal, or diffused and unorganized, would not of itself be an adequate basis for the new heavens.
     Such a condition may serve as a field or a matrix from which the material could be drawn for the specific New Church; but until this takes definite, organized form, the Church on earth is not yet in correspondence with the Church in Heaven. After the Church is formed, "when in order," the influx of the Holy Spirit is through it, and indeed through its instrumentalities, in order, from man to man. It becomes as the heart and lungs, without which the Church universal would be in a state of suspended animation. So, if we would seek the New Jerusalem, we must look for it among those who receive it professedly in its descent.
     But as long as the thought clings to persons, it is obscure and fallacious. It is to the Church itself, the good and truth of the New Jerusalem coming down from God out of heaven, that we must first look, and from this at persons. Then shall we realize that one grain of the pure gold of this new good, tried in the fire, makes a man a thousand times more to be esteemed, spiritually and socially, than any man who is without it, whatever he may be as to appearances: If we will but open our eyes, and see what the Church really is, with its walls of jasper, its gates of pearl, its streets of pure gold, and its foundations of every precious stone, we shall not be apt to speak much of Our Church, and confuse it with thoughts concerning the persons who are weakly endeavoring to receive it. Nor shall we hesitate for one instant to sound its praises high before all the people; for no thought of self can ever connect itself with what we have once really seen to be the LORD'S.

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     More than all this, having been once awakened from the heavy sleep that has fallen upon the world around us, we shall not tread very gently nor speak low, for fear of waking them, but rather denounce with no uncertain sound, the all-pervading worldliness and hypocritical piety and morality which we meet on all sides, denounce them to others if need be, but more especially to ourselves.
     When strangers ask "What is your religion?" or To what Church do you belong?" there is usually but one answer which will convey any idea to them, and that is, "Swedenborgian." Thus we are named not from our faith itself, but from the human instrument through whom the Heavenly Doctrine was given. Nor is this to be wondered at, since to the merely natural sight there is nothing visible but the man Swedenborg. The presence of the LORD and the angels is not seen at all, and consequently not acknowledged. Nor is it any disgrace to us to be named after so noble an instrument. Nevertheless, as it is faith from the LORD, and not any man, that constitutes the Church, it is not well for us to adopt this title. Swedenborg himself says: "The things which I write are not my own, nor have I received them from any angel, but from the LORD alone" (A. R. Preface). - He also announced to the angels that the LORD was now making the most excellent of all revelations through him (C. L. 582); besides many other statements to the same effect. They are therefore the LORD'S, and His alone, and we must seek for the name which He gives them.
     In the beginning of the True Christian Religion it is said: "This is the Faith of the New Heaven and of the New Church." As far, therefore, as we receive this Faith we are of the New Church. As it is written in our text, "I saw a new heaven and a new earth." The "new earth," we are told, is a new Church upon earth, upon which the New Church in heaven, or the new heaven, rests. It is upon this new earth, or into this New Church, that John saw the Holy City New Jerusalem descending; and, as we shall see, this Heavenly City is nothing else than the Doctrine of the church, which was afterward seen in its more interior beauty, as a virgin, a bride adorned for her Husband. That such a pivotal epoch, being nothing less, indeed, than the second coming of the LORD for the establishment of His crowning work, should yet remain so long acknowledged by so few may seem strange. This is not the first time, however, that the LORD has found it necessary to save His people by the hand of a very few. As with Gideon, He has even found it necessary at times to reduce the number, lest "Israel vaunt themselves." Therefore He sendeth them that are faint-hearted back to their tents. Only by those that are humble and willing can the LORD operate. Before one such a whole army will flee. Such a man is a power in the land who cannot be moved by all the world, for he has all the hosts of heaven behind him. It is not a question of numbers, primarily. A Church is strong or weak, not from numbers, nor wealth, nor learning, but from its truths alone, and its love of them. A compact, homogeneous body, seeking to live and work together in the spirit off the Doctrines, is far stronger than any number of heterogeneous elements, widely, diffused but only superficially imbued, would be.
     Furthermore, as with infants, so with the infant Church,-our weakness is our strength, not only because it protects us from assaults which would come from the outside world if we were less insignificant in externals, but because it makes us put- down our worldly pride, and, by humbling the proprium, makes it possible for I the LORD more fully and more strongly to act through us. The Church has as yet little standing or influence in the world, therefore few will be attracted to it, except those who desire to act a life of good and truth simply because it is good and right. They must learn to accept unquestioningly what the LORD has said merely because He has said it. With such true conscience can be formed, and it is upon the plane of conscience alone that the LORD can operate to build the Church. He does not rule a man who is not ruled by order for its own sake. He does, indeed, restrain all men who do not coerce themselves, but this, as we know, does not constitute his true kingdom, for it does not prevent men from being intensely evil and going to hell.
     Let us, therefore, evangelize with joy the glad tidings, -this new and crowning gospel,-the Gospel of Our Church: "The LORD JESUS CHRIST Reigneth, and of His Kingdom there shall be no end;" and further, that He can only reign in and by His Word,-by the Word in its entirety, as now revealed to men. It is only as men approach Him in the Writings of the Church, or by truths which are now given in the Writings, that they can become men-angels. All others will remain men-devils, interiorly, whatever the appearance. Had not this new revelation, which constitutes His Second Advent, been absolutely indispensable to salvation, it would not have been given. But to clearly and fully understand these new truths-requires diligent seeking in the Word, and constant endeavor to keep human conceits out of the way. Without constant searching of the Writings, and reflection thereon, no man can see his own real evils, for these are himself, and agree entirely with all his natural desires and thoughts, and this the more, as all the rest of the world is in the same state.
     Only the LORD Himself can reveal to us the interior state of the world, and it comes as something strange and new; nor is it ever acceptable to our natural man. It is as the alarm of the watchman in the night when all are sleeping in fancied security. This is always so. This Church is always new. Every new step in advance, no matter how many have been taken before, requires the giving up the death of some cherished affection or idea. Fortunately for us, the LORD leads us one step at a time, always replacing each thing of our proprium with some good of His own, whence we have, after each temptation, a state of ever-increasing peace and delight, until we are prepared for final peace in the usefulness of heaven.          H. S.
AUTHENTICITY OF SWEDENBORG'S SCIENCE.* 1899

AUTHENTICITY OF SWEDENBORG'S SCIENCE.* J. E. BOWERS 1899

SWEDENBORG, in his great work, the Principia, affirms that "in his state of integrity man was master of all philosophy, or mundane science." And in the same work he also affirms that "the first man, introduced into paradise, having been created into all the harmony of the visible world," enjoyed the" thrice happy destiny to be born to the joys both of earth and of heaven." And what Swedenborg writes in the context of these passages, conveys the comprehensive idea that man, in his state of integrity, was really the microcosm of the macrocosm,-a little world representative of the great universe,-that thus man was created according to the order of nature and was in that order, and was so constituted as to be a finite image of the Infinite and the Divine.

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Hence the soul and mind of man, through all the senses, could receive impressions from the motions of all the elements, could be delighted with all the varieties and beauties of nature, and could acquire wisdom by the perception of the significance of all the visible phenomena of the world. Thus man would be gifted with the ability to attain such a culture of his faculties and powers according to the order of his being, that, as Swedenborg devoutly says, "he might know to reverence, love, and, worship that infinitely wise God who is the Author and Builder of the universe; and whose better and more refined nature, though clothed with a material garment, might aspire even to heaven itself" (Principia, vol. ii, p. 362).
     That Swedenborg's sublime idea, respecting man in his state of integrity, had a basis in truth, we learn from what we read in the Arcana Coelestia, where it is written:
     "If man were in the order into which he was created; namely, in love towards the neighbor, and love to the LORD-for these loves are proper to man-he above all the animals, would be born not only into scientifics, but also into all spiritual truths and celestial goods, and thus into all wisdom and intelligence, for he is capable of thinking concerning the LORD, and of being conjoined to Him by love, and thus of being elevated to what is divine and eternal."*
     * n. 6323.
     Again we read:-"If man were in his love . . . he would not only be in all requisite knowledge, but also in all -intelligence and wisdom; and he would have no need to learn these things; for they would inflow into these loves from heaven-that is, through heaven from the Divine."*
     * n. 7750.
     But man fell, and departed from the order into which he was created. By the degeneracy of many generations the order of his mind and his very life became inverted and perverted. Consequently, man at this day must acquire intelligence and wisdom by an entirely different process from that by which the most ancients became wise men. We are told in the Writings of the Church that "the people of the most ancient Church were born into the good of love, in so far as they had good in their voluntary."* Hence it was possible for them to be born "into a certain light of knowledge, and thence of intelligence, into which they could quickly enter."**
     * n. 6367.
     ** Divine Providence, n, 275.
     Men at this day, however, are born-into the darkness of ignorance; and there is to them no path to wisdom, without acquiring scientifics and knowledge. And in the beginning of the Principia is- this statement: "The sign that we are willing to be wise, is, the desire to know the causes of things and to investigate the secret and unknown operations of nature." At this day, in order for man to become truly rational, intelligent, and wise in spiritual things it is imperatively necessary for him to possess confirmations of the truths of the Word, and the doctrines revealed in the Writings, by means of scientifics and knowledges; because spiritual truths rest upon natural truths as upon their ultimate basis, their sure and firm foundation.
     An interesting question, therefore, to the man of the New Church, is that respecting the authenticity of Swedenborg's science. From the year 1710 to 1744- thirty-four years of his life-Swedenborg was a natural philosopher. It is well known that he wrote more or less on all the sciences; that there is scarcely anything in the vast domain of nature which did not receive the attention of his comprehensive mind and his untiring pen. The versality of his genius, the universality of his literary labors, the profundity of his researches, have not been equalled by any other natural philosopher that we know of. To this striking fact some of the eminent authors of the world, in times gone by, have given their testimony in strong terms.
     In his investigations Swedenborg employed both the analytical and the synthetic methods of reasoning. He treated subjects a posteriori, tracing things from effects to their causes; and he also wrote a priori, reasoning from causes to their effects. His mind was so constituted that he had an intuition of things to an extraordinary degree. And it is, in truth, not saying too much to make the assertion that he was gifted with such an illumination of his intellectual mind and faculty of reason as never characterized any other natural philosopher! For where is the man who can gainsay it?
     Swedenborg began his investigations in the very ultimates of the kingdoms of nature, even descending into the mines, deep down in the crust of the earth, to obtain information. And then he gradually ascended in the range of scientific pursuit, until he had, so to speak, climbed to the sublimest heights of knowledge respecting the physical universe. And, finally, in his anatomical works, he gave his marvelous descriptions of the entire human organism,-the crowning work of the all-wise and the infinite God,-by whose miraculous formation the creation of the finite and glorious universe is perfected and completed!
     Here, then, we may consider more definitely, the question as to the authenticity of Swedenborg's Science. Is his scientific system genuine, truly philosophical, and thoroughly reliable in all points? It will not be difficult, I trust, to present an answer to this question, which shall be clearly and justly affirmative.
     In his appendix to the Principia, Swedenborg expresses himself as follows:
     "In writing the present work, I have had no aim at the applause of the learned world, nor at the acquisition of a name or popularity. To me it is a matter of indifference whether I win the favorable opinion of every one or of no one, whether I gain much or no commendation; such things are no objects of regard to any one whose mind is bent only on truth and a true system of philosophy; should it therefore happen that I should gain the assent or approbation of others, I shall receive it no otherwise than as a confirmation of my having pursued the truth. . . . If the principles I have advanced have more of truth in them than those which are advocated by others; if they are truly philosophical and accordant with the phenomena of nature, the assent of the public will follow in due time of its own accord; and in this case, should I not gain the assent of those whose minds, being prepossessed by other principles, can no longer exercise an impartial judgment, still I should gain the assent of such as are able to distinguish what is true from what is untrue, if not in the present, at least in some future age. Truth is but one, and will speak for itself" (pp. 866, 366).
     When Swedenborg published the Principia, in 1734, he was forty-six years of age. He was therefore at that time a full grown philosopher; and we see that he had the most indubitable confidence in the truth of the science involved in his work; a work in which, beginning with the simple ens, or first natural point, defined as pure and total motion derived from the Infinite, he elaborated a grand system of cosmogony and cosmology, and thus gave a most comprehensive and full description of the creation of the sun, and by means of the solar centre, the formation of the planets and their satellites, including the globe of the earth which he inhabited.

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And any one who has made a study of the Principia, knows how Swedenborg succeeded in his "attempts to give a philosophical explanation of the elementary world."
     In November, 1766, when Swedenborg was seventy-eight years old, he wrote to Oetinger:
     "I was introduced by the LORD into the natural sciences, and thus prepared, and indeed from the year 1710 to 1744, when heaven was opened to me." And this he said was done for the purpose "that the spiritual things which are being revealed at the present day may be taught and understood naturally and rationally; for spiritual truths have a correspondence with natural truths, because in these they terminate, and upon these they rest. . . . The LORD granted me besides to love truths in a spiritual manner-that is, to love them, not for the sake of honor, nor for the sake of gain, but for the sake of the truths themselves; for he who loves truths for the sake of truth, sees them from the LORD, because the LORD is the -Way and the Truth" (Doc., I vol ii, p. 257).
     Swedenborg declares that he was introduced by the LORD into the natural sciences from the year 1710; which was at the very beginning of his career as a natural philosopher, for he was at that time only twenty-two years of age. In reference to his later scientific period, he says that he had dreams by which he was informed about the things on which he was writing; and that there was a certain extraordinary light in what-was written. He saw flamy lights, which was a sign to him that, what he was writing, or had written, was true. He therefore marked some of his manuscripts with the affirmation: "These things are true, for I have the sign."
     At the end of the little treatise on the Intercourse between the Soul and the Body, which was published in 1769, only three years before his final departure from the natural world, Swedenborg says:
     "I was once asked how from a philosopher I became a theologian; and I answered, 'In the same manner that fishers were made disciples and apostles by the LORD, and that I also from my early youth had been a spiritual fisher.' On hearing this, the inquirer asked what a spiritual fisher was. I replied that a fisher, in the spiritual sense of the word, signifies a man who investigates and teaches natural truths, and afterwards spiritual truths in a rational manner. . . . On hearing this, my interrogator raised his voice and said, 'Now I can understand why the LORD called and chose fishers to be his disciples; and so I do not wonder that He has also called and chosen you, since, as you have said, you were from early youth a fisher in the spiritual sense-that is, an investigator of natural truths; the reason that you are now become an investigator of spiritual truths, is because these are founded on the others.'"
     In the passages which have been quoted, Swedenborg speaks for himself- and states his own case, as to the authenticity of his Science. And to the mind of a New Churchman, the matter must appear in a light perfectly clear and convincing. For from what has been adduced it is evident that Swedenborg was a man especially raised up in the Divine Providence; and that he was so endowed as to his physical and mental constitution, that be could become, preminently, a natural philosopher and afterwards a theologian. He became a philosopher by the most intense study, and the almost constant application of all his powers, from his youth and early manhood. He investigated the substances and forms, the laws and forces, the operations and phenomena of universal nature; and continued to write on the sciences for a period of about thirty-four years. His writings are of a fundamental character throughout. He enunciates the principles according to which the most profound problems of science and philosophy can be solved and satisfactorily explained-that is, to the mind of any one who has a knowledge of the spiritual philosophy contained in the theological Writings; for without a knowledge of spiritual philosophy, no man can rationally and truly understand natural science.
     In his old age, as we have already seen, Swedenborg declared that he had been introduced by the LORD into the natural sciences, and thus prepared. He was prepared for the higher and more glorious mission which it was designed from the beginning that he should accomplish; namely to be the human instrument through whom the LORD should give a Revelation of the spiritual sense of the Divine Word, and thereby effect His Second Advent, and establish His Church of the New Jerusalem, on the earth and even in the heavens.
     Swedenborg attained, by his scientific labors, the position of the greatest philosopher. And yet, when the states of preparation for his spiritual mission were about completed, he was brought into such a state of humility before the LORD that he said that he knew nothing, or almost nothing. In holy fear and trembling, on account of the wonderful change which was then being effected in his state, and in the spirit of perfect devotion and submission to the Divine, he adopted this motto: "God's will be done; I am thine and not mine." Near the close of his life in the world Swedenborg wrote that from his early youth he had been a spiritual fisher, which signifies a man who investigates and teaches natural truths, and afterwards spiritual truths in a rational manner. We have seen that spiritual truths have a correspondence with-that they terminate in, and rest upon-natural truths. The legitimate conclusion therefore is, that Swedenborg's Science, written under a high degree of illumination, and his spiritual Writings, given from the LORD by inspiration, are related to each other as the foundation and the superstructure of a palace. It was of the Divine Providence, and according to Divine Order, that Swedenborg first laid the solid foundation in giving a system of natural truth, and that afterwards he could be instrumental in rearing the most magnificent and glorious edifice of spiritual and Divine Truth.
     Those who make a thorough study of the wonderful books of our Philosopher, will be convinced of the authenticity of his Science. His science, as every other system, must rest upon its own intrinsic evidence. As he himself says, the truth will speak for itself. The genuine truth, even on the natural plane, to the mind capable of receiving it, can be demonstrated, by actual observation and by scientific experiment. Of this nature is the truth taught in Swedenborg's scientific works. As a matter of fact, his teachings have already been verified on many points of deep research on the part of the modern scientists; and no doubt will continue to be verified more and more, as intellectual and rational knowledge advances, throughout the ages of the figure.
                                   J. E. BOWERS.

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LOCAL ASSEMBLY AT HUNTINGDON VALLEY (Bryn Athyn) 1899

     SEPTEMBER 24th, 1899.

     THE discussions at the recent Local Assembly were not reported in full but the following resume covers some of the more prominent points brought out.
     The subjects discussed were: The Establishment of an Orphan Fund; The Use of Family Worship (including the Calendar of Daily Reading); and the General Assembly as a Church Festival (including also the date of meeting).

     ORPHAN FUND.

     Bishop Pendleton stated that the proposition to establish such a fund had come up in connection with a discussion by the Council of Ministers concerning the best means for extending the Church. It was agreed that most of those who have come into the New Church from the Old have done so in early life while the mind is open and the thought unconfirmed; and while considering the best means of reaching this class the idea of establishing an orphanage had been suggested. It was recognized that our resources are already pretty fully engaged, yet the importance of saving to the Church those of its children who may be left unprovided for, seemed such as to make it desirable to do something. Family offerings were commended as one form of supporting the use, and as being useful in exciting among children compassion, which with them is the beginning of charity. It was thought also that the interest of single persons might be enlisted to whom this use might appeal, care of the young being a universal affection. The Bishop stated that the subject had been favorably considered by the General Council, mentioning that if the proposition took definite shape the Executive Committee would have charge of the fund.
     Finally the Bishop asked for discussion of the question, Should the use be limited to the benefit of children of members of the General Church of the New Jerusalem, or should it take on a wider scope?
     Messrs. Vinet, Hicks, and Pitcairn were in favor of limiting the benefit to members of the General Church.
     Rev. Alfred Acton thought that this might be our general policy but with exceptions. He would protest against any iron bound rule.
     Rev. C. Th. Odhner also disliked to see institutions of charity exclusive. He would begin in a modest way, but along such lines as would make it possible to expand; would announce not that the fund would be merely for General Church orphans, but for New Church orphans, and then use judgment in selecting those which come to us. There is not, to his knowledge, a single New Church orphanage in the United States, and there is but one in England.
     Rev. H. B. Cowley favored encouraging the children to contribute and thus help others to obtain what they enjoy the benefit of a New Church education.
     Mr. R. M. Glenn thought that the benefit of the fund might be reserved for members of the General Church without giving an impression of exclusiveness. To undertake to provide for the Church at large might be more than we could carry out. We can make a confessed line of action, and then if deserving applicants come from outside we can consider their cases.
     Rev. E. S. Price agreed with this.
     Mr. Acton would view the matter broadly, as one of the means the LORD has provided for the growth of the Church for children who grow up in the Church are very likely to stay in it. If parents die, then the Church may take their place. If the Convention had an orphanage the question would be different. He thought that some in Convention would support an orphanage if we established one. We should not repel sympathy.
     Mr. John Pitcairn asked whether the orphanage formerly maintained by the Academy had received any support from outside our connection.
     The Bishop replied that a New Church lady in Maine had left three hundred dollars to the Academy orphanage on condition that we agree not to limit ourselves to our own body; that we had accepted the sum on those conditions. Aside from this be knew of no contributions from outside.
     Mr. C. H. Asplundh said that since all children baptized into the New Church are entitled to come to our schools, he saw no reason why orphans could not be received similarly, so far as we can support them.
     The Bishop asked for expressions of opinion on the subject of Family Offerings as a method of contribution to the fund, and received comments favoring the idea. He said in conclusion that from the tenor of the remarks he would understand that this Local Assembly unanimously favored this use as a use of the General Church.

     THE USE OF FAMILY WORSHIP.

     After a recess for collation, the Use of Family Worship was considered.
     Mr. Asplundh suggested inquiry as to the extent to which the Calendar for Daily Reading in the Word and the Writings, published by the Academy, is in use in the General Church. Be considered it an important use, as inculcating careful and thorough reading.
     The Bishop stated that in visiting the various centres he had observed that some do not use the Calendar, though many continue to do so.
     Mr. Odhner thought that it would be a misfortune to stop. The Academy had been the first body to introduce it, and it had been kept up now for twenty years. There is a great use in the sphere of common thought brought about by reading the Word and the Writings from day to day and from year to year. It helps to develop a sphere of piety, which has been so conspicuously absent in the New Church.
     The Bishop said that he felt that in reacting from Old Church piety we had gone too far in the other direction. He referred to the usefulness of adding to the reading of the Word and the Writings that of pious works such as the books bound up with the Word in the common Bible, mentioning especially the books of Solomon, which are based upon the morality of the Ancient Church, and the writings of Paul, which he said were written not from self, but from the societies in the new heavens, which were forming at that time. It would be useful to have these works bound up separately, and encouragement given the young to read them; and they could be used in family worship. He spoke of a calendar of subjects as preferable to a seriatim reading, and of the desirability of having a permanent one incorporated in a liturgy of our own. Serial reading, though having an important place of its own, is not the ideal for worship.
     Mr. Synnestvedt said that the lengthy reading of mere references, as in certain numbers of the Arcana, disturbs the sphere of family worship, affecting the children especially. He feared a similar effect if worship he held too frequently, as when they have it at home and then at school, in the morning.
     Mr. Glenn spoke of it as a matter of experience that the difficulty in getting the family together in the morning seemed to indicate that as being more especially a time of worship for the older members of the family.

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     The Bishop said that family and school worship ought to be two distinct things; and that neither of them should be made a burden. They can be made simple. In some cases the LORD'S Prayer or some other from the Word, might be recited at the breakfast table. He mentioned the need for a book of prayers.
     Mr. Pitcairn mentioned the necessity of guarding against making the readings in worship too long; he also noted the use of singing, in awakening the affections. Individually we might welt be guided by Swedenborg's own rule of life, "Often to read and meditate upon the Word of God," and read one or two chapters daily.
     A discussion arose on the question whether to model the family worship on that which is public and formal, or to make it more informal, affording opportunity for conversation, instruction, and the answering of the children's questions. The general expression favored preserving the solemnity and quiet of worship, with perhaps periods of silence, the questions and conversation being reserved until after closing the Word. Some, however favored less formality, and held that the end of insinuating the affection of truth might better be obtained by allowing more freedom to children, and by answering their questions while fresh in the mind, thus arousing their attention and interest.
     The Bishop remarked that a public meeting cannot sit in judgment over families; the head of each family must feel in freedom to act according to his own judgment. He cautioned against introducing too much of what is scientifically doctrinal into the worship, pointing out that in the Church service there is a distinct division between the first part, which is devoted to worship, and the second, which is for instruction.
     At this point a slight digression was made concerning the disadvantage of having to use a place of worship not devoted solely to that use, as unconsciously tending to diminish the full sense of the sanctity of worship. One speaker thought that this effect had been noticeable somewhat at weddings, where just before and after the ceremony there had been sometimes almost the freedom of an ordinary social occasion.
     Bishop Pendleton said that a wedding is an occasion especially for the sphere of worship.
     Mr. Synnestvedt added that he would like to see also the change of state, from the ceremony to the subsequent festivities, made gradually.

     THE GENERAL ASSEMBLY AS A CHURCH FESTIVAL.

     The Bishop said that for a long time he had regarded the general meetings of the Church as being not merely meetings for legislation and resolutions, but as festivals, among the uses of which the element of worship, the administration of the Communion, as also the social, are prominent.
     Mr. Odhner referred to the existence of such festivals in the Ancient and Jewish Churches,-occasions when annual pilgrimages to sacred shrines were made by whole nations. Our General Assemblies might be considered such pilgrimages; the last had especially exemplified the value of worshiping in common on such occasions.
     Mr. Acton added that Methodists look upon their general conferences rather as means of arousing enthusiasm than as meetings for business, that being left to committees.
     Rev. Charles Doering thought that our annual gatherings are for celebration and adoration of the LORD, from gladness of heart.
     Mr. Acton spoke of the very strong sphere which exists at our annual meetings, which comes primarily from joy and acknowledgment of heart, and from gratitude to the LORD, on account of the establishment of the New Church. On this account, what better day, he asked, could we have for those meetings than the day on which the LORD sent His disciples into the universal spiritual world to proclaim the gospel anew, that the LORD JESUS CHRIST reigneth. In addition to this argument, our annual festival, if held on that date, would give the isolated receivers an opportunity of celebrating the Nineteenth of June as they could not otherwise do.
     The Bishop referred to the Academy's historical associations with the date, and to the entwining of our affections about it, and suggested that if the members of the General Church celebrate that day in general assembly the sphere can be carried thence to their respective homes, and the celebration can there be continued. Thus the larger body would have its celebration first. That the local celebrations will occur after the date need be no objection; if we celebrate the thing which the day represents we celebrate the day itself.
     Messrs. Asplundh, Price, Pitcairn, and Glenn expressed themselves as satisfied that the Nineteenth should be commemorated by the General Assembly.
     The Local Assembly was brought to a close by all joining in singing Hymn 11, from the Liturgy.
SIGNS OF THE TIMES 1899

SIGNS OF THE TIMES 1899

     AMONG the ever multiplying signs of the times none of late has been more notable than the Rev. B. F. De Costa's deposition on the state of the Episcopal Church and of Protestantism in general, on the occasion of his withdrawal from the Church. In a letter to Bishop Potter, Dr. De Costa charges that the "higher criticism" has juggled away the Word of God, and he regards the bishop as a revolutionist. He says:

     "For myself I cannot bow to the guidance of the distinguished critics whom you have set forth as teachers and examples for the faculties in Episcopal seminaries, masters in Israel-who now, side by side with the professional infidel, stand forth to lecture on the 'Mistakes of Moses.' My sense of right would not support me in any such course. I retire from the field convinced that I am no longer called to struggle with an overwhelming and rapidly-increasing force. I cannot accept the revolution or drift with the tide. Your school is indeed benevolent, and quite willing to tolerate Catholic faith, bestowing upon it from time to time nothing more severe than ignoble terms. But for myself I ask no favors. I will not remain where doubt commands a premium, and the belief in an infallible Bible enjoys simply the immunity granted to a fallible Koran.
     "Therefore, however the issue may he regarded by some excellent brethren who have stood firmly by the Word of God, for myself I must be guided by the light that is given. I may have been misled by my teachers and examiners, but I entered the Episcopal ministry with the distinct understanding that whatever theories some individuals might hold with respect to inspiration, the Scriptures themselves were inspired and inerrant. That was the view held by all so-called orthodox bodies. By degrees, however, new views arose, shocking the Protestant sentiment at first, but afterward making progress, until finally the present opinion took on form. The situation, therefore, is changed. The Episcopal body has relinquished the former belief and requirements, and the contract that I made is broken. I am free."

     On this action the Pathfinder comments, first by heading the foregoing "A Literalist Retreats," and then in these words: . . . "Dr. De Costa has left the Episcopal fold because he could not turn back the tide of liberal progress therein." And following the extract, these: "This action is significant as showing the complete triumph of the liberal and rational elements of the Episcopal Church of America."

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     The situation is still more graphically depicted in the following letter of Dr. De Costa to a layman, published in part in the Philadelphia Sunday Press, as follows:

     NEW YORK, October 21st.-The Rev. Dr. B. F. De Costa has issued another letter explaining why he has left the Episcopal ministry. The letter is addressed to an Episcopal layman. Dr. De Costa writes in part:
     "To-day Protestantism is riven by sects. The Church of England, as the result of the blessed reformation, became the fruitful mother of about one hundred and thirty sects, nearly all of which have been reproduced in this country. All are at war with one another, and inside that Episcopal denomination a hot fight of factions goes on. The Bishops have not recognized authority for regulating matters which distinctly belong to an episcopate. In truth, we have no episcopate any more than a standard of doctrine.

     Value of Bible Destroyed.

     "Rationalism is strongly entrenched and is very bold. It has well-nigh destroyed the value of the Bible as a text-book in Sunday-schools and as an authority in sermons. The Bible of our forefathers has departed, and the men who impeach it hold places of high influence and power. Skeptics of various grades, and discontented men, are now being welcomed into the Church, which promises to become, in due time, a veritable cave of Adullam.
     "Between the various schools there is a recognized incompatibility, an irrepressible conflict. It is neology against theology. As stated in a recent sermon by the reading rector in this city, Dr. Dix, it is a case of the real Christ against the invented Christ-a Christ that Paul never preached, that the twelve never heard of; a Christ not to be found in the Word of God; a Christ not able to save mankind.

     Churches are Being Deserted.

     "The cowl does not make the monk, but the clothes form an index to mental and moral conditions, while a thousand altars and chancels, strewn with saleratus bread crumbs, cast a Zwinglian protest at the sacrainentarian. Can these things co-exist in a branch of the Catholic Church? As a matter of history the structure is crumbling upon us. Many all over the land are deserting the Church; missionary societies are toppling."

     Church Defense, the Rev. Dr. Clendenning's paper, deprecates Dr. De Costa's course, opining that he fails to "discriminate between the Church and some of its noisy and unruly members." This contention is not borne out by the increasing volume of churchly utterances. The Defense itself furnishes ammunition to the denouncers of the Church where it ascribes the growing evil of divorce to the broad Church party, denying that the growth is due to "the fashionable class."
"SETTING PLATES FOR THE DEAD." 1899

"SETTING PLATES FOR THE DEAD." L. C. B 1899

     Communicated.
     SETTING plates for the dead has, of course, never been practiced in the New Church, yet (and that is quite a different thing), in one instance a New Church gentleman, who had lost his wife, to whom he was tenderly attached, and who is now himself deceased, for a long time kept his wife's seat at the head of his table marked but, vacant. This was not done from any religious motive, but simply to gratify his memory of happy conjugial association, and lively hope of future reunion. This gentleman was a prominent merchant of Baltimore and New York, and President of the Old Dominion Steamship Line, and his wife, equally devoted to the New Church, was the daughter of the founder of the well-known banking house of Alexander Brown & Sons. Mr. G.'s position and inclinations led him to entertain largely, and he himself remarked to the present writer that his private sentiment in the matter might have unfortunately started the idle story that it was the "Swedenborgian" custom to set plates for the dead, as
a religious rite or usage.     L. C. B.
PLEA FOR THE PRACTICAL IN NEW CHURCH EDUCATION 1899

PLEA FOR THE PRACTICAL IN NEW CHURCH EDUCATION L. C. B 1899

EDITOR OF NEW CHURCH LIFE:

     DEAR SIR.-Having just finished reading the Journal of the Third General Assembly, allow me to present some views on New Church Education, which the reading has revived in my mind, and which, coming from a teacher, may be of interest.
     The defect of the public schools in the United States is their lack of practical adaptation to the after life of the scholars, both spiritual and natural. The schools of the Academy, it seems to me, supply the needs of the intellectual and spiritual, but not fully of the natural, man; and as the value of "ultimates" is nowhere fully explained except in our writings, especially in the great doctrines of the Divine Human and the Maximus Homo, training and education in natural uses; including every possible variety of these, ought to be fostered by the organized Church as much as possible. You fully provide for Theological uses, and they, of course, are the first and most important that you have to attend to. But students, doubtless, come to you, who don't propose and are not adapted to become priests and ministers, or even teachers of general education. May not such, after enjoying a good education on general subjects, find themselves little equipped, or even positively hampered, by their education, which has not been in line with their "native bent," and, in so far, may never have been perfunctory and involved a considerable loss of time?
     The German public school system, embracing fully developed industrial features, is far better arranged in this regard than that of the English and Americans, and as a consequence, the Germans get the "positions" in practical life, and economically are superseding even the English in manufactures and commerce. Perhaps Canada does better than the United States, as I found that in Chicago Canadian boys were preferred to Americans in the counting houses.
     Of course there are defects in the German system, especially in the lack of freedom in the over-parentalism it exhibits, which puts the German youths at a disadvantage compared with the American and English, when emergencies arise and routine cannot be followed. Its merit-that of recognizing the preparatory stage for active business life, cannot, however, be denied, and deserves attention in this country.
     The question that arises in every mind is, would you not secure a larger number of paying scholars if you arranged your courses so that after a certain period of time spent on rudimentary and general essentials, the student should have an option (or be directed), to go into special studies suited to the bent of his genius or his decided preferences? And should not these special courses also embrace industrial, technical, and manual instruction? I believe parents and boys would respond to this programme quickly and with interest, and that there would be accessions to the roll of pupils in consequence.
     I infer from remarks by speakers at the Assembly that some assistance could be given financially to students, and in my opinion, this could be given with the understanding that the money advanced should be reimbursed.

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Our common law, which is based on a good deal of practical wisdom, allows minors to enter into contracts for necessaries (which include education), and for apprenticeships-although other contracts are void for non-age (or at least voidable), and this exception to the general rule seems reasonable.
     It is surprising to find how much at the present time can be learned even in a few years of technical education.
     Formerly the years of apprenticeships were many, but now-a-days, thanks to the astonishing labor-saving inventions, which release mind and body from the crushing toil that used to consume time and energy-things are different, and a young person can even learn several trades in less time than it formerly took to learn one; can have "two strings to his bow,"-a very useful thing under present economic conditions.
     There are of course various kinds of the instruction I am speaking of, as e.g. a commercial course (including stenography, typewriting, bookkeeping, commercial law, conveyancing, etc., etc.)-also horticulture, arboriculture, agriculture (including botany, agricultural chemistry, etc.), -music of course, nursing, embroidery, and of a sort not needing an expensive plant, which would at least open up a career of natural uses on the technical plane.
     Of course I do not advocate-any "communistic phalanx," or organization like the monasteries of the Romish Church, for our young folks must go into the world, and that too in a friendly spirit; nevertheless their early years of preparation for business life under church auspices and amid church associations, would be good for them and the Church, providing "active laymen" about whom I also notice much in the Journal. These in fact are the bones, ligaments, and sinews of the grand man, the protection, reaction, and continent of interior uses, and their functions and education should be recognized and cherished. General Assembly One opinion advanced at the was, that every one is a layman, including the priest. But beyond the fact that every one must use prudence in his private money affairs, it is plain that the two classes cannot - be assimilated, and that there is a very broad distinction between priests and laymen, based on the fact that they must be differently educated, and that the-latter must be trained to a "lay calling." Being so trained they are entitled pro tanto to trust as experts. They must "go through the mill," and in so doing they acquire accomplishments that no out-sider can get, without similar experience. To be sure as the phrase goes, "everybody believes he can keep a hotel,"-or be President; the experiments, however, usually prove disastrous. The attempt of the priests to rule temporalities has proved especially disastrous in history-for it is Babylon. They succeed, indeed, only too well-but they become vastated as to spirituality, and the Church suffers accordingly. The whole mediaeval period shows this, both as to the monastic orders and, especially afterwards, when the mendicant orders came in and furnished the material for popes and cardinals. The Bishops, especially the Gallican bishops, had no harder task than to contend with these laicising priests, who in fact became mere ecclesiastical parasites,-and the former conquered largely (when they did conquer) by the help of laymen. "Cathedral building," especially in France, which was the leader, largely illustrates this fact.
     It would seem as if the function, and the exclusive function of the laity in a church business organization is to be a committee of ways and means and a committee of appropriations," both in one. As to "ways and means," they ought to be untrammeled; as to "appropriations," the case is more difficult. Certainly they ought not to have the initiative; for the uses are to be ecclesiastical, and therefore the "Budget," or estimate and choice of subjects, ought to come from the ecclesiastical side, without a veto power from the laity, although just HOW MUCH can be appropriated should depend on the decision of the lay committees.
     My apology for these remarks must be a sincere interest in the welfare of the General Church, which has so seriously taken up the matter of education and advancing the Kingdom of the LORD,-which we are told is a kingdom of uses.
                                   L. C. B.
Notes and Reviews 1899

Notes and Reviews 1899

     THE New Christianity for October contains Bishop Pendleton's paper on "The Law of Evolution," published in our last number.

     FROM the American Swedenborg Printing and Publishing Society we have received the new translation-by Rev. J. C. Ager,-of Divine Providence, in two attractive volumes, one large and one small. A review will appear next month.

     THE Reading Circle Committee of the American League of the New-Church Young People's Societies, have recommended for those who desire a course of reading in addition to the regular one-in Divine Providence-Mr. Bower's work, Suns and World of the Universe, which is characterized by the Committee as follows: "We know of no other work on Astronomy so philosophical, so rational, or so well calculated to promote true intelligence."

     FROM the secular press we learn that "Dr. E. Benjamin Andrews (Superintendent of the Chicago Public Schools) has now run afoul of Kipling's Recessional. He objects to its inclusion among poems which may be read in the schools, because it has `a deep religions significance and hence the atheists who have children in the schools may be offended"
     What next! In the carrying out of the spirit of solicitude for the feelings of said atheists we can see no logical stopping place short of forbidding the uttering of the obnoxious name of the Deity at all. Nothing is to be said about the feelings of parents whose children may be supposed not to thrive on atheistic diet,-or lack of diet!

     "JOHN W. CHADWICK," in the Christian Register, makes the following casual statement: "Swedenborg, reporting of Things seen in Heaven and Hell, represents the folk in hell as quite as happy as the folk in heaven." Now the question is, if men of culture, liberality, and professed seeking for the truth can read Swedenborg with such unseeing eyes as to so pervert his teaching, what advance for the New Church is to be expected among that great majority who from prejudice, false indoctrination, or spiritual indifference, refuse to read, or else read only to villify? Small wonder that the second-hand bookstores continue to furnish an abundant store of the "Gift Books,"-or at least as abundant as the dealers consider warranted by the demand.

     IN "A Century's Retrospect," Benjamin W. Wells says,- "Our century has been unfavorable to the development of canons or standards of literary taste or judgment. It has been singularly favorable to the developing of an historic and philosophic spirit, of individualism and of personality, and of enlarged ideals and wider sympathies."-The Churchman.
     The latter point may confirm the view of the quality of the present age apt to be taken by one who recognizes and seeks to account for the general breaking up of old dogmas and traditions which is gentilizing the great masses of Christendom and preparing for the reception of the new Light among the few. The historic and philosophic awakening referred to makes apart of that quickening of the natural understanding which it has been the mission of the centuries since the Dark Ages to perform, in order that there might be made a revelation to the rational mind of man thus prepared to receive it.

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FROM "Der Lutheraner" ("The Lutheran"), published in St. Louis, Mo., issue of Oct. 3d, 1899, we extract the following, which is calculated to excite a certain amount of sympathy, despite its false premises and unamiable tone:
"A Large legacy has again fallen to the lot of the Swedenborgians, who, as is known, deny the fundamental truths of Christianity, and therefore stand outside of Christendom [!] A merchant in Philadelphia, a member of their sect, has left them not less than $400,000, which is to be used for the purpose of spreading the heinous writings of Swedenborg. So they can continue what they have been doing for many years,-can distribute and present free thousands of thick volumes, which contain their false doctrine. Who can help thinking of the great blessing which would result if we, who enjoy the pure Word and the unadulterated sacraments, would be able to make the pure doctrine known far and wide by means of books, tracts, leaflets, and journals? What a help it would be to our traveling preachers, missionaries, and all local pastors, if Bibles, Testaments, hymn books, prayer books, and books of admonition would stand at their free disposal in large quantities!" (Translated from the German.)
ANNALS OF THE NEW CHURCH 1899

ANNALS OF THE NEW CHURCH 1899

     ANNALS of the New Church, as it comes down to later times, continues to grow richer in interest and value. The September number continues the year 1825 and extends into 1828. Of the numerous events or items of importance we note the following:
     In 1825 Coleridge offers to write a "history of the mind of Swedenborg," for the sum of L200, being then much affected by Tulk's form of Swedenborgianism; although afterward be disclaimed any sympathy with the Doctrines.
     In the same year the eminent New Church preacher, Rev. R. De Charms, of Philadelphia, studies the theology of the New Church under the Rev. Samuel Noble, in London.
     In Russia there is reported to have been a great call for the French translations of the Writings, in consequence of which the Czar forbids the importation of the works.
     In 1826 the General Convention in America takes the important step of assuming original power and authority in the matter of ordinations, which hitherto had been in the hands of the local churches. At the same meeting an able report by the Rev. Holland Weeks and Committee, "setting forth the scriptural, doctrinal, and rational reasons for the existence of a distinctive priesthood in the New Church, and for a trine of degrees within that priesthood," was "laid on the table."
     This same year witnesses the decease of the venerable Rev. Joseph Proud, the first hymnologist and most eloquent preacher and evangelist of the New Church, at the age of eighty-one.
     For fourteen years he preached to an average attendance of one thousand hearers; and the subsequent dissipation of so imposing a congregation is only one of many proofs that eloquence is but a subordinate qualification for real church-building.
     In the following year passed away another great light of the Church, the founder and leading mind, for many years, of the Church in Philadelphia and of the Convention,-Jonathan W. Condy, Esq., of whom it was said that "a more powerful, brilliant, or commanding intellect never served the visible body of our Church in this country or, perhaps, in any other." A man of "great genius and upright, fearless character, origins], acute, bold, active, and eloquent," he was also "one of the most learned Hebraists in this country." As the instructor of Rev. R. De Charms, he was the forerunner of the `Academy movement.'"
     In the same year passed over another veteran of the Church in England, Mr. Samuel Crompton, aged seventy-four, one of the founders of the society in Bolton. "It is interesting to note that the present enormous manufacture of cotton material owes its stupendous growth during the century largely to the inventions of three humble Newchurchmen,-Hargreaves, of Blackburn, who invented the 'spinning jenny'; Highs, of Leigh, who constructed the 'water frame' and Crompton, who in his invention (of the 'spinning mule') combined the excellencies of the other two."
     The following entry strikes us as a typical New Church historical: "Derby, November 27th.-Death of Rev. Edward Madeley, Sr., aged 50 years. Born at Yoxall, in Staffordshire, he received the Heavenly Doctrines in 1804, through Mr. Thomas Dawes; removed to Derby in 1809, and immediately opened a Sunday-school, first in his own house, and afterward in his tape factory. . . . Gradually the parents began to attend the services, and thus, in time, a flourishing society was built up. . . . He was a simple, gentle, and intensely affectionate man, with an extraordinary love of preaching. 'He literally preached himself to death.'"
     Another entry of especial interest to Academicians is this "(Great Britain) August 18th.-A great social meeting is held during the Conference. Mr. W. Malins, a zealous member of the Church in London, on this occasion reads a paper in which he unexpectedly proposes the establishment of an institution for general New Church education. The proposition excites great enthusiasm." Steps were taken to secure property for the proposed school. What was the upshot probably will appear later in the Annals. Among the notable published articles set down for 1828 is one in the Intellectual Repository, giving "remarks made on the Woodford New Church school and on the neglect of the Church in regard to distinctive New Church education, which has resulted in enormous lose to the Church" (Extract from the Repository).
     Among other items we note the ordaining of Rev. Thomas Worcester "as pastor over the Boston Society and into the class of ordaining ministers;" the organization of the Hickaite sect of Quakers, and also of the Church of Christ, or Campbellites; the death of Captain J. J. Bernard, whose remarkable career as a New Church evangelist in the French army and elsewhere is described; and the decision of the Swedish Supreme Court that Swedenborg's MSS. shall remain with the Academy of Sciences.
NEW-CHURCH REVIEW FOR OCTOBER 1899

NEW-CHURCH REVIEW FOR OCTOBER 1899

     IN this, the last quarter of the year, the New-Church Renew presents to its readers a table well spread with good things. The opening article, "History in the Light of the New Church," -by the Rev. Emanuel F. Goerwitz, essays to sketch-in clear and readable style-an outline of history as it appears in the light of what the New Church teaches-directly and inferentially-concerning the ends and workings of Providence and the destined trend of human events.
     The Holy Spirit and the New Church," by the Rev. E. J. E. Schreck, was the annual address at the Ministers' Conference of the General Convention, and was read, like the first-mentioned paper, on that occasion. The subject dwells on the fulfillment to the New Church of the promise made by the LORD to the disciples, that He would send the Holy Spirit; showing that with the New Church the fulfillment must be not phenomenal, with rushing wind and tongues of are, but internal, effecting an "enduring conversion of mind and heart wrought by the truth." The paper deals further with the operation of the Holy Spirit with the clergy, showing that it is the presence of the LORD Himself with man as Divine Truth, the only made in which Divine Good can he received; deals also with the meeting in man of the two-fold influence or influx-internal and external-the immediate and the mediate-which gift him with the Spirit. "If any one thirst, let him come unto Me and drink; whoso believeth on Me, as the Scripture saith, out of his belly shall flow rivers of living water. This He said of the spirit which they should receive who believed on him" (John vii, 37-39).
     A thoughtful paper by Mr. James B. Keene, "An Enquiry as to the Resurrection Body of the Lord," controverts the literal interpretation which is sometimes given to certain passages of Swedenborg, making the material body the same with that which was glorified. Mr. Keene distinguishes the latter, the "corporeal body," from the "material body," making it the real body, organized to the material world as to outer impressions but receiving its sustenance and life from "interior natural degrees which connect it with the spiritual degrees of which it is the outermost extreme."
     "Modern Spiritism," by the Rev. W. H. Hinkley, completes the series of papers in which the writer lays open the emptiness of Theosophy, Christian Science, and the subject in hand. One of the most striking and timely contributions of this October Review is that by Mr. Gilbert Hawkes, "The Hypothesis of Evolution in the Light of the New Church," Part I. With the deep sense of the seriousness of the issue presented by this theory and its prevalence, indicated by the opening paragraph, we entirely sympathize: "The Hypothesis of Evolution, as presented to the world by its leading advocates, is a form of attack upon the verities of the Christian religion so plausible in its methods, and at the same time so destructive in its tendencies, that the Church, without doubt, has never been forced to meet so dangerous an enemy. It is helped on by intimations which appeal to the vanity of those whom it seeks to win, since it leads them to suppose that to accept it is a proof of high culture. It is, therefore, peculiarly fitted to draw from the scientific class which is small, and from the class which desires to be thought scientific, which is large." Mr. Hawkes does not seek to convert the agnostic evolutionist nor the scientist of the Old Church, but appeals at once to the authority of the Writings for the New Church, and to the man, consequently, who acknowledges that authority; for though there is a class in the Church who are inclined to reconcile the modern cult with the Doctrines, he stoutly contends, and demonstrates, too, that there is an absolute incompatibility and mutual destructiveness in the two systems.

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In the last of Part I, however, Mr. Hawkes takes what sounds to be so radical a position that while we welcome his attack and second his purpose we must await the further development of his argument in order to determine just how fully we can go with him in his stand that-"the doctrine of instantaneous creation and the stability of the species is the true doctrine of the New Church." Just how much does "instantaneous" here, involve? In foregoing any attempt to do justice to the whole October Review we cannot omit noticing the editor's article, "A Steady Decline," quoting the Presbyterians' statistics, published by themselves, which indicate a falling off of eighty percent of members in six years. Any one who scans his graphic but dreary picture of spiritual wasteness from the few cases of personal observation of the churches he cites in a confirmatory way, must feel that he is describing a lifeless church. The question will obtrude itself, Why do our friends of Convention object so to the Academy position on the vastated state of the Old Church when they themselves so often volunteer testimony which goes far to undermine the ground of their criticism?
MR. BJORCK'S NEW JOURNAL 1899

MR. BJORCK'S NEW JOURNAL C.TH.O 1899

     "NUNC LICET," is the Latin title of a new Swedish "religious journal of New Church tendency,"-published at Stockholm by the Rev. Albert Bjorck, the first issue of which appeared on October 1st, 1899. It professes to represent "the new tendency" in the New Church, and explains that this new tendency means the assertion of human reason in matters of faith, which in this case means simply, that "now it is allowable" to accept what you please of the Heavenly Doctrines, and to reject everything which does not strike your fancy.
     The publication is what might have been expected, a propaganda of doctrinal license, which would undermine the foundations of the New Jerusalem, in order to create an opening for the irruption of Universalist and other hostile spirits. The watchword of these hosts is now, as ever-down with the Divine Authority of the Heavenly Doctrines! Long live the Divine Authority of human Reason!
     But the open assault is not to be made just yet! A stratagem is first to be attempted. A division is to be created in the camp of the New Jerusalemites.
Part of them are accused of making Swedenborg's authority superior to that of the Word. "The Word" is loudly proclaimed as the only authority, but the insinuation is at the same time made that the Higher Criticism "will help to liberate the Bible from the human traditions which still adhere to it, and which often conceal its contents, and that thus the Bible will be restored to mankind in its original integrity." . . . "Many discoveries have been made since the time of Swedenborg, which make it possible for the men of our age to acquire a more fixed and certain knowledge of the contents of the Bible, its origin and history, than was possible for Swedenborg." (Extracts from articles in Nunc Licet.)
     The "Word," therefore, is only that which is left after the "modern critics" are through with it, and the "Divine Authority" of the Word, means thus, after all the divine authority of the critics! "When the foundations are overturned, the just, what shall he do?" The Writings rejected, and the Word undermined, who shall refute the "authority" of Nunc Licet?
     The publication of this journal (adorned on the cover in the colors of a firebrand), emphasizes the doctrinal, schism which has been created in Sweden by the anti-Scriptural and anti-doctrinal teachings of Mr. Bjorck, in regard to the universal laws of human freedom, and the permanent distinction between Heaven and Hell. When will an opening of eyes come to the sanguine friends in America, who are still supporting this schism?
                                        C.TH.O.
PRICELESS, BUT ONLY LITERATURE 1899

PRICELESS, BUT ONLY LITERATURE 1899

     Selected.

     The sermon preached by the Rev. George William Douglas, D. D., at the ordination of Dr. Briggs to the priesthood of the Episcopal Church, has been printed by the MacMillan Company with a prefatory note by Bishop Potter. In it he says:
     "The time has come when the Church and its teachings must vindicate themselves by something more than speech hardened into dogmatic terms. In our age, and in a world that reads and compares and inquires because it thinks, authority must vindicate itself by its appeal to those judges of all truth which are the image of the divine in man-the spiritual intuitions, the conscience, and the reason.
     "Especially is this true in the teachings of the Church and her dealings with holy Scripture. The Coptic Church keeps her Scriptures imprisoned in a silver casket, which her votaries kiss; and, in the same way, a modern fetichism, which has dishonored the Bible by claiming to be its elect guardian, has shut it up these many years within the iron walls of a dreary literalism, robbing it thus alike of interest and of power. The Book is a literature, priceless, incomparable, and most precious, but still. a literature, and it must accept, and those who love and reverence it must accept for it, the conditions of its existence."
     According to this the Bible is only priceless, incomparable, and most precious literature, but still literature. It contains no divine authority in itself, and consequently in this age that thinks there is no higher authority than man's spiritual intuitions, conscience, and reason, truly the Christian Church is coming to its end. The tide of unbelief has nearly if not quite reached its flood. Again men are parting the LORD'S garments among them and making ready to crucify Him afresh. He is betrayed, not by His enemies, but by His friends and brethren-they of His own household. It is true those who are guilty of this conduct know not what they are doing, and call for compassion rather than condemnation. But our duty is plain-to hold the banner of divine truth higher than ever before; and while not abating one jot from the literal sense of the Word, to make known the spiritual sense by every means in our power. S. S. S. in New-Church Messenger.
BALD RENUNCIATION OF THE DIVINITY OF THE WORD 1899

BALD RENUNCIATION OF THE DIVINITY OF THE WORD 1899

A CORRESPONDENT of a Unitarian paper, in certain recommendations he makes for the entertainment and instruction of children, denies about as baldly and completely the divinity of the sacred Scripture, as it is possible to do. He says:
"Each evening parents may relate 'stories' to the little ones. Whether they are from AEsop, Anderssen, or the Bible, makes little difference. The children should be taught that these are legends. By exercise of patience and skill the children will get the moral, will be strengthened in mind and moral purpose, and will understand the difference between legend and history. They know how to play 'make believe,' or make out like at an early age. The child will readily understand that Jacob's vision had no mystery in it; that the divine element was an invention founded upon Jacob's superstitious nature."- New-Church Messenger (Editorial).
PROTESTANTISM DYING OUT 1899

PROTESTANTISM DYING OUT 1899

IN "Notes and Comments" of The New-Church Magazine for October the Rev. Dr. Isaiah Tansley quotes the Rev. Dr. Percival from the Nineteenth Century, testifying right against those New-churchmen who contend that the Christian Church of the present day is not the dead Church described by Swedenborg. Says Mr. Percival:
"The doctrine of justification by faith is extinct. . . . It is not too much to say that Protestantism, is a system of positive religious belief is dying out, so that its professors are, for the most part able to continue in its ministry only through some device of casuistry, which in any other matter would be considered by themselves, as it is in this case, by almost every one except themselves, dishonest and dishonorable."

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GENERAL CHURCH OF THE NEW JERUSALEM 1899

     Episcopal Tour.-ON October 5th, Bishop Pendleton left Huntingdon Valley on his fall Episcopal Tour, accounts of which may be seen in this and the following number. He returned October 20th.
     Huntingdon Valley.-THE annual meeting of the Local Church here was held on Monday evening, October 2d. The Pastor reported a membership of 75, with an average attendance of over 100 at services, and 543 at the Friday class. The school has, this year, 34 pupils, with but two teachers who are engaged exclusively in it. The treasurer's report showed no deficits for the current year, though part of an old one still remains. The Finance Board was continued for the ensuing year.
     The Pastor presented a somewhat extended address upon the state of the Church and its various uses, most of which is of purely local interest.
     The following remarks, however, upon social ideals, may be of general interest:
     "As to our social life, it is important to guard lest the frequency of social events should detract somewhat from their quality, or lessen our enjoyment of them. It is entirely possible to have too much of a good thing. From the more youthful portion of the community there is not apt to be any complaint of too much social diversion; but the responsibility rests with the older members to see that quality is not being sacrificed to quantity, or dissipation taking the place of recreation."
     Enlarging upon the general topic of "quality" in our social life, the Pastor continued:
     "There are two things which I mean by quality. First and foremost, is the presence of the sphere of the conjugial-of the love and delight of whatever pertains to the Church; and this is promoted when unconjugial delights are s an when the loves of selfish and worldly things are held lit abeyance. The second requisite of a good quality in our social life is what is called tone or refinement of manners. This is on time plane of moral good, which is so necessary as an ultimate for our real charity and more interior love. To cultivate this plane is Brat, in time, and thus an especial need of the youthful age. This good is promoted by shunning external habits of irreverence, or disrespect, or undue familiarity. Among the adult members of the Church this good is taken for granted. Courtesy is, however, not maintained as the prevailing state among us without constant vigilance. It is the more important for us, without the outside pressure of social contact with the world at large, to avoid lapsing in to a degree of informality in public which would not be best for us and more especially for the young, whose manners are formed largely by imitation and environment. "Love without fear is like food without salt," and we must not lose sight of the responsibility which rests with the adult members of the Church, to keep up the social standards, so that all new comers, whether from outside or from our own adolescent children, may have an ideal to strive toward. On the other hand, however, let us be patient with the imperfections of the young in this as well as in other matters, so that judgment may temper justice, and love be felt in the end to be behind strictness. Nothing kills the social sphere like undue rigidity, or formality out of its place.
     "In planning for the ensuing winter, therefore, I should suggest trying the policy of having no more socials than we can thoroughly prepare and digest, giving time enough 'between meals' to get thoroughly hungry, without, however, starving ourselves. The weekly Friday class, the Principia Club, the business nights, and the occasional lectures which we enjoy, make frequent socials less imperative, and leave us few enough evening for the cultivation of quiet home life, which is, after all, the foundation of all the rest."
     In regard to the doctrinal class the Pastor said: "The policy of the doctrinal class is to carry forward some definite line of instruction, while at all times courting questions and discussion, and being always ready to stop and answer or study up any question. We are pupils on the school of life, and our needs are, therefore, largely In the line of practical teachings, or the application of doctrine to existing conditions."
     In conclusion, he referred to the known difficulty of church people living in a community by themselves; mentioning that failure is freely predicted by those only who do sot share or perhaps realize the underlying spirit of our movement, and its quiet, abiding strength despite all the difficulties. "That we have been even moderately successful so far in dwelling together in such close and external contact without losing fraternal feeling and neighborly good-will is matter for profound gratitude to Him who binds the hearts of all His children together. Practically, we can only hope to maintain our ground, and grow in charity and mutual good-will, In so far as we continue, through thick and thin, to believe In each other's charity, as our respected Bishop has so often enjoined."
     THE wedding of Mr. Knud Knudsen and Miss Aitken, Oct. 11th, was very much enjoyed. The ceremony was characterized by simplicity and by the solemnity, and strength of time conjugial sphere. Immediately after the ceremony the curtains of the chancel were drawn to, and the reception took place. Mr. Odhner in proposing "The Newly Married" couple professed backwardness in praising the bridegroom-like himself a Scandinavian,-but said that his keen discrimination spoke for itself in his choosing for a partner an American girl. (This caused some amusement, as the speaker possesses the same claim to discrimination.) The ancient Vikings had discovered America, but it had remained for the modern Scandinavian to discover the value of American girls. But while appreciating national characteristics the Newchurch man realizes that nowhere outside of the New Church can he look for that crown of human life, the true conjugial. The speaker then asked Mr. Emil Cronlund to respond to "The Growth of the Church through the Conjugial," who spoke of the representation of the Kingdom of the LORD in the Theatre of Universal Nature, there being everywhere an image of marriage,- representing the conjunction of good and truth. He illustrated this by the solar heat, and light, neither of which alone creates or sustains life, but by both together the universe was created. The speaker referred to perfection through growth of consorts in conjugial love, and to the consequent growth of their mutual love for the Church, adding, that when one goes outside of the Church for a, consort, love for the New Church is gradually weakened if not extirpated. So far as the Church is in conjugial love so far it will prosper. It Is acknowledged both in and Out of the Church that nations have met their downfall when they have come into contempt for marriage. The men of the pristine race first ceased to be internal men when they fell away from marriage. Conjugial love considered in itself is the covenant between man and God. Trust in Divine Providence was spoken of as essential to the growth and maintenance of conjugial love; and any one, the speaker said, may come into the love of marriage who lives content in the LORD with his partner. In conclusion, Mr. Cronlund spoke for the Philadelphia Society, to which he ministers, in welcome of Mrs. Knudsen, and referred to the increase In perfection, which increase of numbers is said to bring, in the heavens.
     Pastor Synnestvedt then proposed, "The Society in Philadelphia," and spoke appreciatively of the three homes that had lately been inaugurated there by brides taken from the Huntingdon Valley congregation.
     THE PRINCIPIA CLUB held its regular meeting on Monday evening, October 16th. At the suggestion of the Executive Committee apart of the preface and the appendix to Swedenborg's Principia were read. This called forth some interesting comments on what is meant in that work by "cause," namely: whether Swedenborg meant real spiritual causes or whether he meant only natural causes, which, relatively to the other, maybe called proximate causes. The general opinion was that he meant the latter. Some comments were also made on the subject of the perpetual Spiral and on the first element, whether it was created prior or posterior to the sun. Both of these subjects were left open for further consideration.
     The Committee on Scientific Research was requested to prepare a plan for the study of Swedenborg's Principia.
     Pittsburg.-A MEETING of the Society was held October 3d, at which the Pastor gave a resume of the work accomplished during the past year, and also his plans for time forthcoming year. It was decided to held the Doctrinal class Thursday evening in stead of Sunday evening, as formerly, and to continue the work on Divine Love and Wisdom at the point where we stopped before the summer vacation; also to have the weekly singing practice the same evening.
     The question of having socials at stated intervals was taken up, and it was decided to have them once a month, the hosts volunteering their services to the Pastor, he leaving it to them whether to hold the Socials at their homes or at the schoolhouse
     On Friday evening, October 18th, a very enjoyable" Harvest Home" Social was given at the school, Mr. and Mrs. Macbeth being host and hostess. Quite a novel idea was introduced. Covered tables were arranged on the platform in the form of three steps, and on or about them all the fruits and grain native to the surrounding country, according to their correspondence-those which grew in the earth at the bottom, those which grew on the earth on the next step, and those which grew above the earth on the highest steps, all making a very pretty picture.
     The Social was opened by a few remarks by the host, after which the Pastor spoke of the correspondence of the different products and read appropriate passages from the Writings. The fruits which were on the table were then partaken of by those present. The balance of the evening was spent in dancing.

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     Glen View.-ON September 2d, at the club-house in Glen View, the members of the Immanuel Church gave a reception to welcome home their pastor, the Rev. N. D. Pendleton and his bride. On behalf of the Society a bunch of red roses was presented to the young bride, who has already won the affections of all.
     The school opened September 18th with twenty-two pupils.
     Sunday services were opened in Chicago, September 17th. During the summer the Church building, which for some time post has been sadly in need of repairs, was entirely renovated and decorated. We look forward to a prosperous year.
Sunday services are held in the city at 10.40 A. M., and in Glen View at 3.00 P. M. The change of time for worship in the country enables the Pastor to do all the pastoral work, while his assistant Mr. Klein devotes his whole time to the school.
     The annual meeting of the society took place September 22d. The meeting was well attended, the reports of the officers of the Church showed a satisfactory year's work and an encouraging outlook.
     Rev. Andrew Czerny spent a few days here early in September and also later in the month, when he preached to the German New Church people of Chicago, in the home of Mr. Streich. Mr. Czerny had been to Milwaukee where he had preached and conducted doctrinal classes.
     Bishop Pendleton arrived in Chicago, Thursday, October 19th. He conducted the doctrinal class Friday evening, devoting it to the consideration of family worship. On Sunday he preached both In the city and in Glen View. On Tuesday evening there will be a local assembly, and on Wednesday the Bishop conducts the doctrinal class in town.     A. E. N.

     CANADA.

     Berlin.-THE Social life of the Society practically commenced on the 27th of September, the occasion being the fifth anniversary of the wedding of Mr. and Mrs. John Schnarr. The earlier hours of the evening were occupied with progressive euchre, followed by a supper. The two long tables were formed into a V shape. Nearly all the table appointments were of wood, including the plates. Suitable speeches were made during supper. A notable and useful departure was the "thinking aloud" in his turn, of every man present. The next social event was given by Mr. and Mrs. Richard Roschman some weeks later, in honor of Miss Emma Roschman who was leaving us for an extended visit to the old homestead in Germany.
     We had the great pleasure of a visit from Bishop Pendleton, on October 12th. On the evening of his arrival an informal reception was held at the house of Mr. Jacob Stroh.
     On Sunday morning the Bishop preached for the Society, his text being John iv, 37, 38; this was followed by the administration of the Holy Supper.
     On Friday evening at 7 o'clock, a supper was held at the school, and this was followed at 8 o'clock with a Local Assembly of the Church. The subject of caring for and educating the children of the Church left helpless, was discussed, and the proposal that the Church should undertake this use called forth much affection.
     The proposal to make the Annual Assembly a Church festival and to include the 19th of June in the time of meeting, was also discussed but nothing definite resulted from it.
     In the evening an Informal Social was held at which the Bishop introduced the subject of Family Worship. Among other things he mentioned as desirable the use of other prayers in addition to the LORD'S Prayer; also the use of singing and instruction. The custom does not seem to have been general to give instruction after the form al worship.
     The Society, on October 8th, began the practice of holding a Supper at the School, every Friday evening. This is followed at 8 o'clock by the Doctrinal Class, and this again at 8.45 o'clock, by Singing Practice.
     Edna Steen, a pupil in the School until ill health prevented her attendance, passed into the other world on October 20th. The funeral took place on the 28d and was followed by a service in the Church, which was attended by quite a number of strangers to our doctrines, and by our whole school.
     The school enjoyed a most delightful outing, in the afternoon of October 26th, a long ride into the country beech nutting, etc. The weather was all that could be desired.
     Parkdale.-ON Sunday, October 1st, the LORD'S Supper was administered, twenty-five persons participating.
     On Wednesday the 4th an Assembly of the Local Church was held and continued on Sunday evening, October 22d. Pastor Hyatt stated that just fourteen years had elapsed since the first organization of a New Church Society in Parkdale, and seven years since the Society was reorganized, at which time the old constitution was abolished and the Writings were taken as the essential constitution of the Church, following in the order instituted by the General Church of the Advent of the LORD. The attendance at Sunday services show a steady increase, the average for the past year being fifty. The discussion of the Treasurer's report and the vexed question of how to meet the financial obligations of the Society occupied the greater portion of the time; but the topic "Social Life and Classes" also received some attention.
     It afforded great pleasure and satisfaction to receive a visit from Bishop Pendleton who arrived here on Saturday the 7th, and remained with us over the following Wednesday. On Sunday morning he delivered an instructive sermon, and in the evening a Local Assembly of the General Church was held. The subject of the "Orphan Fund" was first discussed, and the opinion was unanimously expressed that it was a most desirable thing to establish such a fund, but how? As one speaker expressed it, "where there is love for a thing, means will be found to carry it out." The time of meeting of the General Assembly was also discussed, doubt being expressed as to the advisability of having it include the 19th of June.
     On Tuesday evening the 10th, a slipper social was held at which an interesting and instructive discussion of the topic, "Family Worship" took place. The doctrinal class was resumed on Wednesday evening the 18th, and the young peoples class on the following Friday evening. C. BROWN.

     SWEDEN.

     Stockholm, Sweden.-THE members of the new Church in this city have this summer enjoyed a visit from Rev. James Hyde pastor of the Argyle Square Society, London. Mr. Hyde spent part of his vacation in Sweden, for the purpose of completing the Bibliography of the Writings, now for some years in course of preparation; to be published by the Swedenborg Society. On September 10th Mr. Hyde preached in English, to the Rev. A. T. Boyesen's Society, that gentleman acting as interpreter.
     THE Mission inaugurated on the South Side in this city by Rev. J. E. Rosenqvist, continues to prosper; many new persons are becoming interested. On September 17th, Mr. Rosenqvist resumed the Sunday evening services, which he conducted with much success last winter in the Book Rooms of the New Church publishing association. His address is now Stockholm, Carlbergsvagen. (Den Nya Kirkan.)
Editorial 1899

Editorial Editor 1899

     NEW CHURCH LIFE.
     PUBLISHED MONTHLY BY THE ACADEMY OF THE NEW CHURCH.
     516 Miner Street, Philadelphia.

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     Mr. Wiebe Posthuma, Agent for Great Britain, of Academy Book Room, Burton Road, Brixton, London. S. W.

PHILADELPHIA. NOVEMBER, 1899=130.
     CONTENTS                                   PAGE
EDITORIAL Note: Giving Thanks; The Issues of War     161
THE SERMON: Love One Another                         162
     The Divine Human of the LORD before the Incarnation     164
     What the New Church Is                         165
     Authenticity of Swedenborg's Science          166
     Local Assembly at Huntingdon valley (Bryn Athyn)     169
     Signs of the Times                         170
COMMUNICATED: "Setting Plates for the Dead."          171
     A Plea for the Practical In New church Education     171
NOTES AND REVIEWS                                   172
     Mr. Bjorck's New Journal                    174
SELECTED: Priceless, but Only Literature; A Bald Denunciation of the Divinity of the Word; Protestantism Dying Out                    174
CHURCH NEWS: Episcopal Tour; Huntingdon Valley Principia Club; Pittsburg 175; Glenview; Berlin; Parkdale; Sweden                    176
BIRTHS, MARRIAGE, DEATHS,                         176

177

NEW CHURCH LIFE
Vol. XIX, No. 12. PHILADELPHIA, DECEMBER, 1899=130. Whole No. 230.
     NOTES.

     WITH the present number New Church Life bids farewell to the form in which it has been published during the nineteen years of its existence. In the coming year, 1900, it will appear as a magazine. The time of publication will be changed to the fifteenth of the month; while this is a matter of necessity, which on some accounts is to be regretted, it will not be without some advantages. The space will be somewhat increased, and in typography and arrangement there will be decided improvement; but the subscription price will remain unchanged.
     The present Editorial Staff will continue as heretofore to give counsel and assistance. The management has no announcement of radical changes to make, but will continue on former lines, with steadfast view to improvement in so far as ways and means concur. Whatever features of interest or novelty may be introduced we prefer to let speak for themselves as they appear. One, however, deserves mention: It is proposed to publish a collection of small works and fragments by Swedenborg, theological in character, comprising such works as De Verbo ("The Word"), the posthumous, work on the Last Judgment, Concerning the Spiritual World, Five Memorabilia, Justification, Swedenborg's Theological Correspondence, etc. Most of these have never been translated and some exist only in manuscript or phototyped form; none of them are very accessible to the general reader, and to render them so is a work which at least the student of Swedenborg will appreciate.
     In conclusion, it may be said that as the various uses of the General Church of the New Jerusalem are developed it is reasonable to expect that this, its official mouthpiece, will grow with the uses. But in both cases the growth depends largely upon the active interest of the members, without whose co-operation and actual participation the most efficient instrumentalities would labor in vain. To bring out the best thought of the teacher requires knowledge of the needs and states of the one taught-questions and free interchange of ideas. The Church should not be willing to throw upon its teachers alone the responsibility of making this journal truly representative of New Church life.

     THE October number of the New Philosophy, after two months' suspension of that paper, resumed publication an October. Editorially is expressed the hope of making up the loss in future issues. The October number is chiefly taken up with two papers by the Rev. J. F. Potts on "The Principia Theory of Creation." In a prefatory note we are told that the purpose of these papers-which were prepared for the Principia Club of Philadelphia-was to show that the subject of creation could not properly be understood by Swedenborg before the opening of his spiritual sight." Creation," says the writer, "is not a proper subject for the investigation of science, but belongs to the department of theology. Science deals with effects, and causes can never be known except by revelation; they cannot be inferred from a study of effects, but must be actually told from heaven-that is, by God Himself."
     The position is, therefore, that since Swedenborg, in formulating the Principia theory of creation, as yet lacked knowledge of the spiritual sun and of spiritual causes, he could not have had the truth. In confirmation of this view the writer criticizes both Swedenborg's principles and methods of procedure in his philosophical investigations, and the predicates he ascribes to the "Natural Point" as the starting point of creation. The Writings are quoted to show that the theory does not agree with revealed truth.

     AMONG the ranks of supporters and active workers in the recent revival of Swedenborg's philosophy, these papers may be pictured as landing somewhat like a bombshell; or, in view of their author being no less a person than the President of the Principia Club, their appearance might perhaps be better likened to the explosion of an unsuspected mine within the camp. By this time, however, the smoke may be assumed to have cleared away and the debris to have subsided; and we may now expect to hear from the survivors. In fact, the Editor of the New Philosophy announces that the next number will contain a reply from the Rev. L. P. Mercer, of Chicago.

     IN his prefatory note the writer of the pacers states that he makes no general attack upon the science and philosophy of Swedenborg, "in so far as these deal with matters which fall within their own proper sphere of investigation,"-that is, within the sphere of effects,-of things succedent to creation. But it will not do to assume that the attack, if successful, only knocks out a superfluous stone from the structure reared by the Philosopher Swedenborg. The Principia theory of creation, as we conceive it, is universal and fundamental to the whole system. It involves the nature and formation of the atmospheres, and thus of all things terrestrial; for the atmospheres not only first formed all things but also continue to permeate, sustain, and actuate them in their respective uses. Subsistence is perpetual creation. The same series of forces and motions that - operated to produce the world, continues, since the very beginning, to operate from firsts into ultimates. The best example of this is afforded by the highest of natural forms, the human body, all the senses and organs of which "correspond precisely to their own atmospheres, and to their methods of acting" (S. D. 1830). Therefore, all through the other "Scientific" Works reference is made again and again to the Principia, and in the fourth volume of the Animal Kingdom occurs this pregnant statement, "It is to be observed that according to an admonition heard [from the spiritual world] I ought to carry myself back to my philosophic principles (principia) and to consider levity, gravity, and activity inscribed on pure [things]; and it was said that thus it was given to me to soar whithersoever I wish" (VI, De Oeulo et Visu).

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WE do not propose to anticipate the categorical replies which are to be elicited by the attack upon Swedenborg's Principia theory, but simply to indicate the gravity of the question raised. Nevertheless we agree with the New Philosophy in the opinion that "Mr. Potts has performed a valuable service in bringing forth the subject." If he is right we should not shrink from even the most sweeping revolution in our conceptions of truth; if he is wrong the truth cannot be other than strengthened and established by the examination from all sides And weighing of reasons which should naturally follow the publication of his arguments.
ORPHANAGE FOR THE GENERAL CHURCH OF THE NEW JERUSALEM 1899

ORPHANAGE FOR THE GENERAL CHURCH OF THE NEW JERUSALEM 1899

     THE Bishop wishes to announce, through the columns of the Life, to the members of the General Church, the inauguration of an orphanage for the benefit of orphan children of members of our body.
     It is proposed to begin at once the accumulation of a fund, in order that the General Church may be prepared to provide for such orphan children whenever they may be given us, in the providence of the LORD, by the death, of parents.
     It is most desirable that such children be not lost to the Church, as would in a number of instances take place if no provision be made for their sustenance in the Church. A condition of the fund will be that orphan children receiving its benefits will be expected and required to attend New Church schools. It will thus be seen that this is both a natural and a spiritual use of charity, the ultimate end being that such children, reared and educated in the sphere of the Church, may grow up to become New Church mea and women.
     It is hoped that in time the fund may so expand that we may be able to adopt orphan children besides those of members of our own body; but at present it is deemed prudent not to launch out on so large a scale until we are ready and equipped for such an extension of the orphanage use. It is of use that members of our own body who have small means should have a feeling of security that their children will be cared for by the Church in case they are taken away.
     It is important that contributions to this use should not be of such a character as to interfere with already existing uses. It is proposed, therefore, that the fund be formed for the most part by small though continuous contributions according to the judgment and discretion of members of our body. The family offering, or offering made in family worship-or at some other set time in the family life-has been proposed as an efficient and suitable means of contributing to the orphan fund. The children in the home would thus have an opportunity of contributing to the fund, an exercise that will be useful to them in exciting the sentiment of compassion, which is the beginning of charity.
     The subject of inaugurating such an orphan fund at this time has been fully discussed in the Council of the Clergy, in the General Council, and in the Executive Committee, and these bodies have expressed a unanimous voice in favor of the proposed use; and the Executive Committee has agreed to become the custodian of the fund.
     The subject has been discussed also at the local assemblies lately held at Bryn Athyn, Parkdale, Berlin, Glenview, and. Pittsburgh, and the proposition has been received throughout with unanimity and affection.
     The inauguration of the use is now, therefore, announced. Contributions will be received by the Treasurer of the General Church of the New Jerusalem and by the local collectors.
THOUGHT FOR THE COMING YEAR 1899

THOUGHT FOR THE COMING YEAR 1899

     IT is taught that every moment, every thought and act of man's life, has unending consequence s-is as a seed which is to bear fruit to eternity. How pressing, then, is the need for self-examination-for scrutiny of the thoughts we entertain, the words we speak, and the deeds that fall from us hour by hour. How many times in a day might this teaching, If called to mind, arrest our course and lead us to do differently. But the Writings lay stress not so much upon deeds, or speech or even thoughts and feelings, in themselves, as upon the ends which animate them. The far-reachingness of these particulars of our lives lies in the effect they have in the establishing of a "ruling love" in us,-for this is the essential life within us which is to endure forever.
     In thoughts, words, and deeds the impulses of the heart's love come as it were to the surface, in the understanding, there to draw the breath of conscious life which is to fix and establish the existence of the love. Affection does not become man's own-does not make the man-until it has thus come forth and is able to be conjoined to the understanding; for until man is able to reflect upon his affections and their delights they have only a sort of blind existence, and he himself cannot pass judgment upon them either to adopt or to reject them. Recognizing this, our duty to be watchful is clear, for it is by these things of understanding, speech, and act that we daily usher into the breath of day affections either of our hereditary, evil nature, or, of the up-springing remains of embryonic angelhood; and as we cultivate the one or the other do we daily determine the direction of our future life even to eternity. "Wherewith shall a young man cleanse his way? By taking heed thereto, according to Thy Word."
     Self-examination is repugnant to the natural man, which inclines by nature to follow unscrutinizingly the current of its lives. Hence the Writings teach that in the modern Christian Church,-the history whereof records but a long series of victories of natural loves over spiritual ones,-its members for the most part shrink from self-examination as from "monster by the side of their hod at dawn of day" (T. C. R. 662). The dawn here is mentioned in reference, perhaps, to that moment which comes in every man's life, when the stirring of spiritual remains calls to repentance,-from angels seeking to break the winter night of man's unregenerate state. But "faith-alone" implants in man such a state of false security and satisfied ease, that at the first impulse toward searching himself for actual evils to be shunned, he perceives a menace as to his very life; as if he should think to cross a ditch to a rampart where an armed soldier cries out, "Come not here!" Of such a life it is that the LORD speaks where He says that he who findeth his life shall lose it.
     Such is the state which is encountered by the man of the New Church in this the day of her birth and travail, -a state of no search for evils,-except those which appear in others. It is said in the True Christian Religion, n. 564, "The merely natural man can see evils in others: and can also reprove them; but because he has never looked into and examined himself he does not see any evil in himself."

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     There can be no genuine self-scrutiny which is not based upon the teaching that man before regeneration is spiritually unsound, dead, corrupt from head to heel. And mere lip acknowledgment of this will serve nothing: man must be convinced of it and believe it, and must show that he believes it by actually applying himself to putting away at least one of the evils that are in him. One strong indication of the sincerity of his conviction may appear in this; if he more and more realizes the extremity or his condition and, the need for his every power, leaving him neither time nor inclination to meddle with the evils of others, confronted, as they are, like himself, with the life-and-death struggle involved in the problem of their own salvation. In proportion as he thus applies himself he will be given to see more clearly the evils of his hereditary and acquired nature, and more and more power from the LORD to overcome it.
     If, however, at times he falter,-if he even fall,-he need not be too much cast down; for though it is true that each particular moment and act has its consequences to eternity, it is not said that we may each time know the consequences; since we do not know the quality of the thing itself. A time of weakness may have in it more elements of spiritual health than one of serene progress,-for it may induce snore of humility. What we have to do is simply to acknowledge that under the Divine Providence each moment has eternal consequences, in the determination of which we have an unceasing part to play, in shunning evil and choosing good; and that this necessitates watchfulness of our thoughts and deeds with especial reference to the ends and intentions which we may discover in them. And though this may bring us very low in our own esteem, perhaps even to depths of despair, we have this to uphold us, that the Divine Mercy does never lessen nor the Divine Power fail, to save those who are of an humble and contrite heart.

     Because they rebelled against the words of God, and contemned the counsel of the Most High, therefore He brought down their hearts with labor; they fell down and there was none to help. Then they cried unto the LORD in their trouble, and He saved them out of their distresses. He brought them out of the darkness and the shadow of death, and brake their bands in sunder. Oh, that they would praise the LORD for His goodness and for His wonderful works to the sons of men" (Ps. cvii, 11-16).
GIFT OF SPIRITUAL LIFE 1899

GIFT OF SPIRITUAL LIFE Rev. ANDREW CZERNY 1899

     "Incline your ear, and come unto Me; hear, and your soul shall live; and I will cut with you a covenant of eternity, the true mercies of David."-Isaiah iv, 3.

     THE Internal sense of the first verses of our chapter teaches that the LORD will give truths gratis to those who seek Him; truths in which there is life, and by which there is conjunction with Him.
     In a proximate sense this prophecy refers to the LORD'S First Coming, but as the Word is Divine thus infinite, its application is not limited to any particular times. In the spiritual sense it does not refer to time at all, but to states of good and truth, or of love and charity, as well as to their decline in the Church and final perversion into opposites. Accordingly the prophecies found in the Old Testament concerning the LORD'S Coming, in a wider sense refer to His Second Coming as well as to His Coming in the flesh. For the conditions which necessitated His Coming were similar in each case; the knowledges of good and truth had been utterly perverted, and evils and falses had so multiplied in the Church that unless the LORD had come, and revealed the knowledge of good and truth anew, no flesh could have been saved. And as these states had been foreseen the LORD promised that He would come at the end of the Church to teach those who seek Him, and that He will conjoin Himself with them.
     The LORD makes His will known to mart in the Word, by means of knowledges of truth. These ultimate forms of truth are called knowledges, because through them man is instructed in the way in which he must prepare himself to receive the truth. For the truth is a light which enters by an internal way, and is received only by those whose mind is open from above. But knowledges of truth can he and are received by the senses, thus by an external way; hence they can he received by all men, whether their internal mind is open or not, thus by the evil as well as by the good. The evil may even teach them, and preach about them, as if from a conviction of their truth; but that internal light, which enables a man to perceive their truth, can only be given to those who are in the affection of truth for the sake of good. It is the LORD'S gift to those who approach Him in humility, and who shun evils because they are sins against Him.
     To illustrate. The Word teaches the Laws of Order which man must observe, that he may prepare himself for the life of heaven. They teach that the LORD alone is to be approached and worshiped as God; that His name is to be adored; that the Sabbath is to be held sacred; that the neighbor is not to be injured by word `or deed. All these laws are knowledges of good and truth. Those who believe them to be Divine Laws and obey them as such, can be gifted with a perception of their truth-i. e., with a measure of spiritual light proportionate to the love from which they obey them; while on the other hand, those who know them, but do not believe nor love them, cannot be gifted with such a perception.
     Thus man may possess the knowledge of truth, may teach, preach, and even obey them in the external form, and yet not receive the truth promised in our text, in which there is life, and by which there is conjunction with the LORD; for the medium of conjunction which is the good of love, is not in the knowledges, but in the truth. So long as love is wanting man's obedience to the teachings of the Word is an external obedience, prompted by considerations of self and the world. If he worships the LORD it is with the mouth and Dot from the heart. His worship consists merely in words and gestures, which lack the essence of worship, which is humiliation, thus self-abasement before the LORD. And if he abstains from doing injury to the neighbor in any of the forms prohibited in the Decalogue, it is from no higher motive than fear of the consequences; thus not out of consideration for the neighbor, for he does not desire either his temporal or eternal, good. He regards the Commandments not as Divine but as human laws; and as he constantly violates them in thought and will, though he may abstain from doing so in word and deed, his mind is turned away from heaven and closed against the influx of truth and good thence; or what is the same, against the influx of light and heat thence.

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     Inability to receive spiritual truth arises solely from the presence of false persuasions in the mind which have been confirmed by evils of life. These close the mind and induce spiritual darkness, which varies in density according to the degree of confirmation. Thus if one adopts the principle that the evils in the Decalogue are not sins, and confirms this principle by reasonings from appearances, such a one can never be convinced that they are evils. In heart he will hold them allowable, and his understanding will suggest reasons why they should be so regarded. And the more he reasons about the matter the deeper he immerses himself in these persuasions, which, as they spring from the evils in the will, induce a permanent state of darkness. That when such a state prevails in the mind, truth cannot be seen to be true, is evident; that is then regarded as true which favors the evils of the will, and whatever opposes them is regarded as false.
     Thus to such a mind the truth is falsity. Man is then in a truly unfortunate state, for the darkness in his mind cannot be dispelled, since the source whence it arises cannot be removed. It is like a dense smoke arising from a conflagration, which continues to rise and to darken every object it envelops, as long as the cause continues. Spiritually speaking, the activity of, the lusts of the wills is a fire, and the phantasies and persuasions of falses thence arising in the understanding are the smoke which envelops every object presented to the mind. Such is their correspondence, and so they are frequently presented before the eyes of spirits and angels; so that it is not a mere figure of speech when the Preacher says: "The fool walketh in darkness" (Eccl. ii, 14). But to those who approach the LORD and are willing to be led by Him, the LORD given to perceive truth in which there is life. To such the LORD says in the words of our text: "Incline your ear and come unto Me; hear, and your soul shalt live."
     Man was created to become a living soul, which he becomes by the reception of love and faith from the LORD. The life of the body-that is, the bodily sensations, appetites, and pleasures-he has in common with brute animals; but for the reception of love and wisdom he alone of all created beings possesses the faculties. But man must desire love and wisdom, and must approach the LORD, that he may be gifted with them. And the LORD has provided that the means for man's preparation to their reception should not be wanting. All the knowledges of good and truth are so many means to that end. The Word in the Letter contains these means, in a form accommodated to the natural man, whereby he may be led out of states of evil into states of good of an external degree; while the internal sense of the Word reveals to man the more interior evils and falses which must be removed before he can be gifted with love of an interior degree.
     But, as already stated, these knowledges are only means to goods and truths; for the latter flow in by an internal way, in the degree that man is averse to evils, and in the degree that he applies these knowledges to his life from affection. When he does this he loves goods and truths for their own sake; or, to put it more correctly, he loves good and truth in every form in which he is able to receive it. It is more correct to state it in this form because good and truth are one. They proceed as one from the LORD, and flow in with all men and angels alike, but they assume a different form with the individual man and angel; with each according to his state.
     Truths are many, when by that term we mean the knowledges of good and truth, which are taught and can be received in the memory; and goods are many, when by these we understand actions which are done in conformity with those knowledges. But truth is one in the understanding, for, it is a light which enables man- to see the difference between what is true and what is false; and good is one, for it is that spiritual heat which gives life to the soul and mind. Conjunction with the LORD is by the latter. It may also be said to be by truth, in so far as that is of good; but in reality it is by the good which is in the truth, and never by anything external, even though it be called good. It is love which conjoins: love to the LORD, and toward the neighbor. And the conjunction effected by love, is the covenant which the LORD desires to establish between Himself and man. The way to its establishment is pointed out in our text, where the LORD says: "Incline your ear, and come unto Me; hear and your soul shall live; and I will cut with you a covenant of eternity, the true mercies of David."
     What else is "inclining the ear" and "hearing" but obeying the teachings of the Word from affection? This causes man to live spiritually, for by obedience to those teachings from a love for what is good and true, the mind is prepared for the reception of good and truth, the activity of which in the will and understanding produces love and wisdom, which are, properly speaking, the life of heaven. To receive these, is to live spiritually, to reject them is to die eternally; for the reception of evils and falses is not life, although the evil place life in them because they derive delights, pleasures, and satisfaction from the ultimation of the same in words and acts. The evil do not perceive the difference between the appearance and the reality, supposing life to consist merely in the ability to think, will, and act. They are not able to see the difference, because the light necessary to enable man to see it is not received by them.
     Life does indeed consist in the exercise of the faculties of will and understanding, but only when the sill is actuated by good, and the understanding by the truth of good. Evils and falsities pervert these faculties and mold them into forms of hell, which are forms of death. For death reigns in hell. Those who are there live the life of death, so to nay. Their delights and pleasures are but the temporary gratifications of evil lusts, which are subsequently turned into infernal torments, This is the difference between the life of heaven and its opposite. And since they are opposites it is not proper to call them both life, except in a qualified sense, so that the distinction is clearly seen to be that the former is the reality and the latter are appearance, or semblance of life.
     The closing words of our text; are a promise that the LORD will conjoin Himself with those who seek Him, and obey His Commandments from the heart. For, by obedience to them from affection man prepares himself for the reception of good from the LORD by which conjunction is effected. This conjunction is "the Covenant of Eternity," which the LORD seeks to establish with every human soul. This covenant is "the true mercies of David"; for by David the LORD is meant as to His Divine Human; and mercy when predicated of the LORD signifies His Divine Love, and, in a derivative sense, all celestial good with which the LORD gifts man, and by which He compares Himself with man.
Title Unspecified 1899

Title Unspecified 1899

"THE LORD enters through the life of man into the truths of his faith, thus through the soul which is in the truths" (Arcana Coelestia, 9380).
HOW TO THINK OF GOD.* 1899

HOW TO THINK OF GOD.* 1899

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     * This was the subject for consideration at the meeting of the Maryland Conference of New Church Ministers, held in Baltimore, October 20th. The paper herewith given was contributed by the Rev. F. E. Waelchli, who was invited to take part in the Conference.

     THE true idea of God is the idea of a Divine Man, Who, though infinite and omnipresent, is yet visible and approachable. An idea of an invisible, unapproachable God, an idea of a God who is not a Divine Man, such as exists with many of the learned at this day, is a mere phantasy, yea, it is something of which no sane idea can formed, for it has its origin in hell, where insanity reigns, and flows thence into the minds of those in the world who are filled with the conceit of self-intelligence. But the idea of God as a visible Divine Man is the idea which reigns in heaven, where it constitutes the cornerstone of all angelic wisdom. From heaven, or rather from the LORD through heaven, this idea inflows into the minds of all those on earth who do not close themselves against it; therefore it has existed in all ages and among all people, and to-day exists with the heathen and with the simple in Christendom. Nevertheless, true knowledge as to Who this Divine Man is, and what are His attributes and qualities, exists at this day only in the New Church.
     The Divine Man, the visible God in whom is the invisible, is Jehovah from eternity in His glorified Human, the LORD and Saviour Jesus Christ. He it is Who is acknowledged as the one only God by all the angels of heaven; and this acknowledgment of Him will also be established on earth to the extent in which the New Church finds an abiding place among men.
     It was Jehovah as a Divine Man Who was worshiped by the ancients; but when this worship was about to perish from the earth, and when, therefore, the damnation of the human race was threatening, then Jehovah clothed Himself with the human here on earth, in order that the acknowledgment of Him as a Divine Man might be impressed upon the very sensory of mankind. Thus did the invisible God, Jehovah, reveal Himself before the natural eyes of men as the visible God, the LORD Jesus Christ; and since the human, which Jehovah assumed, was glorified and for eternity united with the Divine, therefore can the Divine Man, the LORD Jesus Christ, be present in the natural thought, or the interior natural sight, of mankind for all ages to come.
     In other words, Jehovah came on earth as the LORD Jesus Christ and was seen by men; and when we read of Him in the New Testament we also see Him by means of interior natural sight-which is natural thought-as a Divine Man on earth; and because we know that He glorified the Human in which He appeared on earth and ascended in it into heaven as the God Who has all power over heaven and earth, we can also have in our natural thought an idea of Him as the Divine Man in human shape, Who is the only God. We can see, comprehend, approach, and be conjoined with our God by means of a natural idea-that is, by an idea which derives something from space. Had God not wade this possible, no one could have been saved.
     The true natural idea of God as a Divine Man has been lost in Christendom but has been restored in the New Church. We, who are permitted to be of this Church, must, however, never lose sight of the great truth that it is a law of order for the New Church that that which is natural must serve as the continent and basis for that which is spiritual. Therefore our idea of God as a Divine Man must not remain a natural idea, such as is with children and the simple, but must become a spiritual idea; for the New Church is to be a spiritual Church. The spiritual idea of God as a Divine Man is revealed to us in the Doctrines of the New Church, and is the idea of Him which is freed from the limitations of apace, and which regards Him as the Divine Man, Who is Love Itself and Wisdom Itself, or Good Itself and Truth Itself. It is known in the New Church that that which constitutes a man, spiritually considered, is not the body which appears in space before the natural eye, but that it is the good and truth of which man is a form; it is similar with the Divine Man.
     Before presenting the idea of the Divine Man which is free from the limitations of space and thus spiritual, it may be useful to dwell on the importance of man's being in this idea, and we shall therefore quote from the Angelic Wisdom Concerning the Divine Love and Wisdom the section which teaches that:

     The Divine is Not in Space.-That the Divine or God is not in space, although He is omnipresent, and present with every man in the world, and every angel in heaven, and every spirit under heaven, cannot be comprehended by a merely natural idea, but it can by a spiritual idea. That it cannot be comprehended by a natural idea is because there is space in such idea; for it is formed from such things as are in the world, in all and every one of which, that are Been with the eyes, there is space. Everything there, great and small, is of space; everything long, broad, and high there is of apace; in a word, every measure, figure, and form there is of space. Wherefore it is said that it cannot be comprehended by a merely natural idea, that the Divine is not in apace, when it is said that it is everywhere. Nevertheless, a man may comprehend this by natural thought if he will only admit into it something of spiritual light; wherefore, something shalt fist be said concerning the spiritual idea and spiritual thought thence. A spiritual idea does not derive anything from space, bus it derives everything appertaining to it from state. State is predicated of love, of life, of wisdom, of the affections, of the joys thence; in general, of good and of truth. An idea truly spiritual concerning those things has nothing in common with space, being superior thereto, and seeing the ideas of space under Itself, as heaven sees the earth. Hence it may appear, that a man cannot comprehend that the Divine is everywhere, and yet not in space, from a merely natural idea; and yet angels and spirits clearly comprehend this; consequently a man also can, if he will admit something of spiritual light into his thought. But the reason why many do not comprehend this is because they love what is natural, and therefore will not elevate the thoughts of their understandings into spiritual light; and those who will not, cannot think except from space, even of God; and to think of God from space is to think of the extense of nature. This is premised, because without a knowledge and some perception that the Divine is not in apace, nothing can be understood concerning the divine life, which is love and wisdom; and thence little, if anything, concerning the Divine providence, omnipresence, omniscience, omnipotence, infinity, and eternity (D. L. W. 7-9).

     The bearing of this teaching on the subject before us becomes evident from the statement made in number 72 of the same work, where the foregoing is referred to, and where it is said that by the Divine which is not in space is meant God-Man.
     This teaching indicates how important it is that we have an idea of the God-Man higher than that which is of space-that is, higher than that of human shape or figure. If we would receive the light of angelic wisdom revealed in the doctrines of the New Church we must think of God as a Divine Man, in whom Love is the Esse or Soul, and Wisdom the Existere or Body. In Divine Love and Wisdom, 14, we read:

     Love is Esse and wisdom Existere, for love does not exist but in wisdom, nor wisdom but from love; wherefore, when love is in wisdom, then it exists. . . . Esse and Existere in God-Man are distinctly one, as soul and body; the soul does not exist without its body, nor the body without its soul. The Divine Soul of God-Man is meant by the Divine Esse, and His Divine Body by the Divine Existere.

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     Thus we are taught that in the Divine Man, Love is the Soul and Wisdom the Body. These are also the Divine Substance and the Divine Form; for we read in a following number:

     The Divine Love and the Divine Wisdom in themselves are Substance and Form, for they are Esse Itself and Existere Itself; and if they were not such an Esse and Existere as they are substance and form, they would only be an imaginary entity, which in itself is nothing (n. 43).

     The Divine Body, or, what is the same, the Divine Form of God-Man, is the Divine Wisdom or the Divine Truth or the Word, and within this is contained the Divine Soul or the Divine Substance. This Divine Body the LORD had from eternity, and in it He descended upon earth, clothing it here in a body from the things of space, so that the eternal Divine Human form might appear before the eyes of men in a Divinely Human shape.
     In the True Christian Religion we are taught that "Jehovah descended as the Divine Truth, which is the Word" (n. 85). The body, in which He as the Divine Truth clothed Himself, He glorified-that is, He made it Divine Truth and united it with the Divine Good within. Therefore, if we would think spiritually of the God-Man, Jesus Christ, we must think of Him as the Divine Truth in which dwells the Divine Good. This spiritual idea of the God-Man all those can have, who will acknowledge the doctrine that the Divine Truth or the Word is the LORD Himself; that it is the visible God in Whom is the invisible. In the Divine Truth we can see our God as a Divine Man, approach Him, and become conjoined with Him.
     The man who recognizes the importance of the spiritual idea of God will also recognize the importance of the natural idea on which the spiritual must rest. The spiritual idea cannot exist unless there be also the natural idea, which is the idea of a Divine Man in the human shape, who can be seen as if in space. This is true of the angels as well as of men; for although     there is no space in heaven as here on earth, yet; there is     the appearance of space; and by means of this appearance of space the LORD appears at times before the bodily eyes of the angels as a Divine Man;* nevertheless, the thoughts of the angels do not remain fixed in this natural idea, as is evident from the teachings which have been adduced from the book which reveals to us the Angelic Wisdom concerning the Divine Love and Wisdom, which is the same as the Angelic Wisdom concerning the Divine Man. Like the angels, must we, if we would profit by the revelation of angelic wisdom which is given to the New Church, not remain in natural thought concerning God, but in our measure rise to the realms of spiritual thought. Only where this is done is a spiritual Church possible.
     * See H. H. 72, 82, 147; A. C. 7211, 8705.
     Unless the man of the New Church cultivates a perception of the spiritual idea of God, he can have no true understanding of the Second Coming of the LORD. We are taught that the Second Coming of the LORD was not in Person, but in the Word, which is from Him and is Himself; and that it was affected by means of
Emanuel Swedenborg, before whom the LORD manifested Himself in Person, and whom He filled with His Spirit, to teach the Doctrines of the New Church through the Word from Him (T. C. R. 776-780). The Second Coming of the LORD was not like His First Coming, a Coming in Person, but it was nevertheless a Coming of the LORD Himself. The First Coming was a natural coming to the sensual sight of man, but the Second Coming was a spiritual coming to the rational sight of man. It is with the rational sight that we must see Him in His Second Coming; and this rational sight is the angelic sight, by which He is seen as the Divine Truth in which is the Divine Good. If we would understand the Second Coming of the LORD we must actually see Him in that Coming as a Divine Man,-see Him as such with the rational sight as really as He was seen in His First Coming by the sensual sight. We must see our God in His Coming, else our thought will be the thought of the Coming of an invisible God.
     Where can we see our God, the LORD JESUS CHRIST, in His Second Coming? Where else than in the Doctrines of the New Church, which Swedenborg, filled with the Spirit of the LORD, taught out of the Word from the LORD? The LORD made His Second Coming as Divine Doctrine; in that Divine Doctrine He reveals Himself as the Divine man, as Jehovah in the glorified or Divine Human. Therefore, also, on all the books which contain this Doctrine in the spiritual world, where they exist as well as in this world, there are inscribed the words: "This Book is the Advent of the LORD." The LORD Himself comes to us and reveals Himself to us in these Books-in the Writings of the New Church.
     A church is a church according to its idea of God. "The New Church is the crown of all the churches that have hitherto been in the world, because it will worship one invisible God, in Whom is the invisible God, as the soul is in the body" (T. C. R. 787). The New Church can worship God as no church has ever done before, and this because it can see Him-see Him as He reveals Himself in His Divine Human as a Person at His First Coming, and also see Him as He reveals Himself in His Divine Human as Doctrine in His Second Coming. In the New Church alone can men at this day learn how to think of God; in the New Church alone is it known that the Divine Man, the visible God in whom is the invisible, Who is to be worshiped, is the LORD and Saviour Jesus Christ in His Divine Human.
WHY WE CELEBRATE THE COMING OF THE LORD INTO THE WORLD 1899

WHY WE CELEBRATE THE COMING OF THE LORD INTO THE WORLD R.H.K 1899

The LORD came into the world to save the whole human race. By this is meant that if He had not descended and assumed the human, and in that human conquered the hells, they would have prevailed over men on earth, and finally even over angels in heaven. To prevent this utter ruin the LORD God, the Creator of the universe, suffered Himself to be born into our world as an infant. Here He grew up as would another child, and matured as another man, except that He learned much more rapidly and matured much earlier than the children of men.
It has remained a Divine mystery, for ages of ages, why the LORD should be born on our earth; but He has told us through His servant Swedenborg that there are many reasons; but that the "principal one was for the sake of the Word, that this might be written on our earth, and when written might be published throughout the world; and that once published it might be preserved to all posterity; and that thus it might be made manifest that God was made man, even to all in the other life."

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     We are ever to bear in mind that it was as the Word that the LORD came into the world and was born a babe in Bethlehem, nearly nineteen hundred years ago. He came as the Word made flesh,-previous to that time He appeared indeed in the form of a man, but then always in the human of an angel, which he assumed or took on for the time being. This was done in order to show and teach man that God, the LORD JEHOVAH, was a Divine Man; for, as we are taught,-It would he impossible for any one to acknowledge God, or anything belonging to Him, unless God had manifested Himself its a Personal Human Form. For nature, which belongs to the world, surrounds man, and he does not see, feel, or breathe anything but what is from it and in contact with the organs of his body. From this his mind conceives and adopts a Rational which lies in the midst of the bosom of Nature like an embryo in the womb; nor does that Rational see anything until it is brought forth,- and receives sight. How, then, can a man in this state, by any method, look through nature and acknowledge anything that is above her,-as is everything Divine, Celestial, and spiritual, and hence all things religious, which, in themselves, are above natural things? Wherefore, it is an absolute necessity that God should manifest Himself and thereby cause Himself to be acknowledged, and after acknowledgment should move man with His Divine inspiration, and by this,-received in the heart,-lead him at length even to Himself in Heaven; all which cannot possibly be effected except by instruction.
     Must not also an emperor, or a king, first cause himself to be acknowledged and crowned before he enters on his government? And before he is crowned is he not provided with the insignia of authority, robed and anointed? And must he not covenant the people to himself by sworn compacts, agreed to on both sides, whereby the people become the king's and the king the people's? Must not a bridegroom brat cause himself to be seen, before he proposes betrothal, and afterward marriage? Must not a Lather present himself before his babe and embrace and kiss him, before the babe can say abba, father? and so in other cases. Still more n5ust the LORD JEHOVAH manifest Himself, Who is King of Kings and LORD of Lords, the Bridegroom and Husband of the Church, and consequently the Father of all her offspring.
     Thus are we shown that the LORD ever appears as a Man. So he came to Abraham, as we find recorded in Genesis,-"Jehovah appeared unto Abraham in the plains of Mamre; he was sitting at the door of his tent, and when he lifted up his eyes and saw, behold! three men stood by him; and as soon as he saw them, he ran to meet them from the door (if the tent and bowed himself to the earth, and sold, O LORD, if I have found grace in Thine eyes, pass not away, I pray, from Thy servant."
     It was the LORD the Saviour who appeared in His Divine Trinity, which the three angels represented; for the LORD said, in John: "Abraham rejoiced that he should see my day, and he saw and was glad; verily, verily, I say unto you, Before Abraham was, I am."
     So again we read in Exodus, that "the angel of Jehovah appeared to Moses at the mountain of Horeb, in a flame of fire out of the midst of a bush." He also appeared in like form to Joshua, for it is written: "And it came to pass in Joshua's being by Jericho, that he lifted up his eves, and looked, and behold, one standing over against him, and his drawn sword in his hand; and Joshua went unto him and-saith to him, Art thou for us or for our adversaries? And he saith: No, for I am Prince of the Armies of Jehovah; now I have come; and Joshua fell on his face to the earth . . . and mid unto Him, What is my LORD speaking unto His servant? And the Prince of the Armies of Jehovah said unto Joshua, Cast off thy shoe from off thy foot, for the place on which thou standest is holy."
     Though other instances might be adduced, these few are sufficient to confirm the teaching that the LORD never was seen otherwise than as a man in the human form; albeit not His own but an angel's. He first came in His own human as a babe in Bethlehem, of whom the angel prophesied, saying, "He shall be great, and shall be called the Son of the Highest; and the LORD God shall give to Him the throne of His father David, and He shall reign over the house of Jacob forever; and of His kingdom there shall be no end." That is to say, the human should receive the all of the Divine,-the two would become united, and thus the LORD God the Redeemer and Saviour Jesus Christ would reign in His Divine Human over all things of Heaven and the Church, the one sole object of Love and Worship throughout unending ages.
     So the Word which was in the beginning with God, -thus which was God,-was made flesh. For the first time the Divine Word was revealed to man in its own Human Form. Now was fulfilled the ancient prophecies of the coming of the LORD Jehovah. It was not another God,-it was Jehovah Himself who appeared. This the Word plainly declares in very many places.
     It is a fundamental of the Church that the LORD ever comes as the Word of Divine Truth, in which and by which He teaches man all things concerning Himself,-that is, both about His own nature and man's,-since He created man into His image and likeness; so also about the church and heaven, for these are nothing else than various degrees and qualities of His nature received in human forms, of angels, and of men of spiritual minds, who will become angels after death.
     By the Word, therefore, the LORD communicates with His creatures, and with Him communication means that He gives to man as his own both love and wisdom. Man may receive and adopt or he may refuse and reject them; if the former, then the LORD redeems and regenerates him,-i. e., He delivers him from the evil of hell; He feeds him with the bread of heaven, which is sent daily; He reveals to him the good of the Divine love, the delight, satisfaction, happiness of obedience; He reveals to him the truth of the Divine Word, the perception and understanding of the Word and its doctrines, the laws of eternal life.
     Before the coming of the LORD into the world the Word was a closed and sealed book-i. e., there was no interior knowledge and understanding of its mysteries. The Jews, indeed, preserved it sacredly and performed religiously every rite and ceremony of worship which it enjoined. They had the Word, it is true-the Word was with them, but the Word was not in them. It was with them in ultimate literal form, but it did not live in their minds and hearts-in their souls and in their lives.
     The Jewish Church represented a Church so long as the laws and precepts of the Word were performed in a holy manner, thus as long as any veneration for the Word remained, and obedience to its commands. By means of the representative worship of that Church there was communication between man on earth and angels in heaven,-and by them with the LORD. Simple spirits-spirits who believed and received the divinity of the Word more from affection and perception than from understanding and their own rational intuition-such simple spirits could be with the men of that Church and act as media between earth and heaven-between man in general in the natural world, and intelligent spirits and angers in the spiritual world.

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It will be readily seen that such connection was fragile, weak, and insecure.
     Finally the Jewish Church became so corrupt that it could no longer serve as a saving medium between God and man; that was when the very temple was profaned and evil and iniquity abounded,-when the house of the LORD was made a place of barter, and the very human of the LORD was despised and crucified.
     Then was the consummation, the end and the judgment of that Church. To those who possessed His written Word He came as its spirit and life, for He is life and His life is the light of men, and the light shone in darkness, and the darkness comprehended it not. That was the true Light which enlighteneth every man that cometh into the world. He was in the world, and the world was made by Him, and the world knew Him not. He came unto His own and His own received Him not. And the Word was made flesh, and tabernacled among us, and we beheld His glory, the glory as of the only-begotten of the Father, full of grace and truth.
     When He could no longer save the human race by means of the Word as it was among the Jewish and Israelitish nation, because they rejected and profaned it, the LORD came as the Word made flesh. The LORD saves man by means of preserving His own in him-i. e., His good and truth, which He guards and defends from infernal assaults. The hells seek to persuade man that good and truth are not of so much concern and importance as the Word and the Church teach; they strive to produce indifference,-because indifference is followed by unbelief, denial, and rejection. Against such assaults the LORD ever guards man by renewing his mind with new intuitions and more interior perceptions of His infinite wisdom, as revealed in the internal sense of the Word.
     He guards man also by quickening and energizing his spirit to perform the new uses of love and charity which new teaching reveals, to accomplish,-at least to strive to effect,-the new ideals of a living worship which are given, as was said, as man's daily spiritual bread. It was because He could no longer feed His own by bread from Heaven,-because He could no longer communicate His word to man-that He came into the world. Hell had become more powerful in diverting influx from man, than the angels in teaching and leading him. Man must be in a state of equilibrium,-he must be equally balanced between heaven and hell.
     To preserve this balance, this equilibrium, the LORD Himself, in His own human, overcame the power of the hells and cast them down and held them under subjection by the force of His order. He could deliver man in no other way than by meeting the hells on their own plane,-the plane of hereditary evil; and he could not engage in combats with them there except by assuming a human from the nation which was the very instrument and means b which they were threatening the utter destruction of the whole human race. By admitting them only so far as to be tempted by them, but never once yielding, He could expel them forever-and having ejected them, He put them into subjection. So He delivered man by the forces and power of His word; so He redeemed him from imminent damnation; so He became the Saviour of the world.
     It is because of this Divine work that the Church glorifies her Lord at Christmas tide, in joy and thanksgiving. It is because of this works-purely Divine,-that the angels sang that heavenly anthem,-Glory to God in the highest, and on earth peace among men.
     R.H.K.
"NEUKIRCHENBLATT" AND "NEW CHURCH LIFE." 1899

"NEUKIRCHENBLATT" AND "NEW CHURCH LIFE." 1899

     THE editor of the Neukirchenblatt calls our attention to the inaccuracy of a quotation from his paper, which we introduced in our recent comments on his observations respecting the "General Church." We there make him say: "If 'all Divine Truth, in any inspired Revelation, is also the Word of God, then it would follow that the Koran, the Vedas, the Book of Mormon, etc., must also be the Word of God, holy, divine, and inspired.'" The following is a more correct translation and a fuller quotation of his statement:

     "When now, as Mr. Odhner teaches [in the Brief View] 'all Divine Truth in any Revelation is the Word of God,' it would thence follow that all Divine Truth in the Koran is 'the Word of God'-i. e., the Sacred Scripture (the Bible); thus with the Ved the Book of Mormon, etc. They all contain Divine Truths, and should, therefore, be 'the Word of God, holy, divine, and infallible,' but still they are not."-Neukirckenblatt, March, 1898, p. 92).

     For our oversight we wish herewith to make all due amends, but fail to see that the corrected quotation places the editor's shocking comparison in any better light. The Writings of the New Church are still made to keep company with the forgeries of Mohammed and Joe Smith, and with the pagan traditions of the Brahmans, all being volumes which cannot in any sense whatever, be classed as "Revelations." Nor does he make his conclusion more valid by misquoting Mr. Odhner's premises; for the latter does not say that "all Divine Truth, in any Revelation, is also the Word of God," but he does say, "Since the Word of God is nothing but the Divine Truth, it follows that all Divine Truth, in any inspired Revelation, is also the Word of God." (See Brief View, p. 33.)
     The editor of the Neukirchenblatt, in the November issue of his journal, adds to his previous perversions of the history and the teachings of the Academy. As he writes, professedly, "for the information of future historians of the Church," it seems necessary to correct at least one of his assertions. He makes the announcement that,-

. . . . "it is well known to the older Academicians, that Mr. Benade, from the very foundation of the Academy, strove for a separation from the Convention, but that the editor of the Neukircheablatt, as long as he was a member of the Council of the Academy, opposed this proposition as often as it came up, with the result that such a separation had to be put aside."

     And yet, in the very same article from which we have quoted the foregoing, the editor states: "The year 1889, which began the second duo-decennial period of the Academy, had also to show forth other beauteous blossoms. About this period the separation from the Convention was first hatched out."
     Is there not, here, some confusion in the editor's chronology? The separation from the Convention was "first hatched out" in 1889, and yet, It would seem, this step had been repeatedly pro posed and discussed in the Council of the Academy, and, indeed, "from the very foundation" of that body-i. e., ever since 1876!
     But leaving aside the question of dates (a difference of thirteen years), how about the fact of the editor's assertion? Was the question of separating from the Convention ever discussed in or by the Council of the Academy?

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     The fact is; that the Academy was never, at any time or in any manner, connected with the General Convention; and how, then, could it discuss the severance of a connection that did not exist? The separation which did occur, namely, that of the General Church of Pennsylvania from the Convention, was not considered by the Council of the Academy, for the latter was as distinct from the General Church as from the Convention, and utterly incompetent to deal with the relations between those two bodies. But if this be not sufficient, the editor of the Neukirckenblatt ignores the fact that the Journal of the Council of the Academy exists, to prove the groundlessness of his assertion. Finally, as to the General Church of Pennsylvania, the printed Journals of that body show that separation from the Convention was not discussed until the year 1889, and that the first proposition came, not from Mr. Benade, but from a lay member of the Church in Pittsburgh. (See the Journal for 1889, p. 96.)
     The editor is still laboring to prove that the Writings of the New Church, though admittedly "a Revelation given by God," are not the Word of God, and cannot be so called in any sense whatever. Persistently ignoring all that has been written on this subject in New Church Life, New Church Tidings and New Church Standard, in which the writers have not only shown the Doctrinal warrant for calling the Writings "the Word of God," but have also made clear the limitations under which this appellation may be applied, the editor still challenges the Life "to bring forward any passages in the Writings in favor of" such an appellation. We will therefore remind the editor of at least one such passage:

     "In John we read, 'Is the beginning was the WORD, and the WORD was with God, and God was the WORD. . . And the WORD was made flesh and dwelt in us, and we saw His glory, the glory as of the Only Begotten of the Father, full of grace and truth' (i, 1-14). Few know what is meant here by the Word. That it is the LORD is manifest from the particulars. But the Internal Sense teaches that the LORD as to the Divine Human is meant by the Word, for it is said that the Word was mode flesh, and dwelt in us, and we saw glory. . . . And because the Divine Human is meant, by 'the Word' is meant all Truth which is concerning Him and from Him in His Kingdom in the heavens, and in His Church on earth. Hence it is said, that in Him was life, and the Life was the Light of men, and the Light appeared in the darkness. And because the Truth is meant, by 'the Word' is meant all Revelation, this also the Word itself or the Sacred Scripture" (A. C. 2894).
ACADEMY EDUCATION 1899

ACADEMY EDUCATION ENOCH S. PRICE 1899

     Communicated.
To THE EDITOR OF NEW CHURCH LIFE:

     AMONG the communications in New Church Life for November appears a letter from "L. C. B.," in which is made "A Plea for the Practical in New Church Education," and which it would seem useful for some one representing the College of the Academy to notice in the columns of the Life.
     The writer of this reply is not in essential disagreement with "L. C. B.," except that he does not believe in commercialism in education; not that he would charge "L. C. B." with so believing, but some or the things he says might be so interpreted.
     It is readily acknowledged that it is useless, and worse than useless, to force every boy in the community through four years of Latin, Greek, and abstract Mathematics. Not all are by nature fitted for such a course; to some such studies are actually repugnant, but such are not the persons to whom what is called a liberal education would be useful; they must turn their attention to what are called technical pursuits or to business life. But with every boy there ought to be a period of education devoted to such study and training as is calculated to develop character and form a rationality that shall be the man himself, which study and training shall in no wise look to the earning of a livelihood, except so jar as all such study and training do so fit him.
     There are many men of many minds, and this should be nowhere better known titan in the New Church, where we are taught that perfection increases according to variety and numbers; therefore in liberal education, which must look to the development of character and not to the end of earning a livelihood, there should, in our opinion, be more than one course of studies to choose from. But still, for college work, we consider the classical course the best, just because it is farthest removed from anything mercenary.
     The especial value of New Church education is that it makes a man a Newchurchman, or at least that is its purpose; and this was the end in the establishment of the college and lower departments of education by the Academy of the New Church. It was seen that the schools of the land not only did not teach the pupils the doctrines of the New Church, nor any other for that matter, but that they also did teach fallacies that were a real hindrance to the reception of the truths of the Church. This was first seen in the matter of preparing young men for the ministry, through which alone the New Church can grow and advance in interior life and light. It was found necessary that not only the theological training, but also the collegiate, should be given by the Church herself if she would have properly trained men, not prejudiced by the fallacies and falsities imbibed in an Old Church or No-Church College.
     The college of the Academy of the New Church was, therefore, organized, an as an in operation, with slowly-increasing activity, for about twenty years. Its course of studies is chosen with special view to the training and development of the rationality, preparatory to the study of theology. This point must never be lost sight of. The College is primarily a feeder for the Theological School, but its course is of such a character that it cannot fail to be useful to any New Churchman who desires a liberal education, whether he intends to enter the ministry or not; for the studies are such as will develop the rational faculties, and, what is more and of greater importance than all else, the student will receive daily instruction in the doctrines of the New Church, which is what he cannot get in another school in the world.
     Now while the writer of this article would gladly see the professions taught in the schools of the Academy, he would say that that would mean university work, which is a thing for the New Church to look forward to, but the time, the means, and the men have not yet arrived. We must do the best we can with what we have at hand.
     As for manual training, we believe in it as an instrumental in education in order that a man may have an educated body as well as mind; but we believe that trades ought to be learned in shops, and commerce in offices or commercial schools. Therefore, when it is found that a boy must go to work, or that he strongly prefers to go to work, lot him go to the shop, the office, or the commercial school. But for such the Academy has a course, namely, the two years' intermediate or preparatory course for the college, which has a curriculum with such cases especially in view.

186

This course has carefully abstained from classical or collegiate studies, and confined itself strictly to the things of general intelligence that every one must have who does not actually belong to the illiterate class; and while it does not teach any of the so-named technical things, it will fit a boy to begin them-that is, we mean, to begin such technical studies as belong to the higher trades, rather than those that may be called professional. At present, and in all probability for a long time to come, we shall be obliged to make use of the schools in the world for professional preparation other than theological. We wish it were otherwise, but we must follow the indications of Divine Providence in all things.
ENOCH S. PRICE.
"ACADEMY EXTERNALS." 1899

"ACADEMY EXTERNALS." 1899

     The following extract from a private letter written by an English correspondent, we publish by permission, thinking that the questions raised, and their answers, may interest other readers:
     "I am looking forward with interest to the new magazine, and hope that its new clothes may obtain for Life a wider reception; and that the present strong prejudice against it (in this country at any rate) may be lessened.
     "Do you not think that some of the 'Externals' or customs of the Academy may render it ridiculous and childish in the eyes of some, and hide from them the thoroughness of its main principles, which are the only reason for its existence? I allude to 'Feasts of Charity,' 'Academy Colors,' and such like things, and also the painful spectacle of a congregation singing Hebrew, a language which they do not understand, and which they cannot pronounce. These sort of things are the first to patch the attention of outsiders, and seem to me to act as hindrances even to those within the church. There is a large class (perhaps the majority of us) who have a strong tendency to externals and to fetichism. I remember being very much struck by hearing some comments by a man who had heard a 'New Church' (?) sermon on clothes, in which it was advocated that in the future all Newchurchmen should dress in white,-that the descriptions in Heaven and Hell were evidently given to us that we might copy them and so avail ourselves of the benefit of pure externals! The miserable receiver of this teaching was actually delighted with it. 'That,' said he, 'is something practical. It is something I can understand.' He added that Mr. X.'s usual sermons were above his comprehension. I have often thought of that incident, and it seems to me that the Academy may harbor a lot of similar people and really do them harm in some respects.
     "These are, perhaps, topics on which I have no right to touch, in view of my extremely limited experience of church customs and doings, and I find that I have written you a long letter without intending it." -
     In a later note the writer says: "I do not of course wish to say anything against the orderly and fitting use of externals, but against the abuse."

     REPLY.

     As to the "right to touch on" these topics, we hold that friendly, affirmative questioning can hardly ever be other than useful. We can also readily admit the tendency of man to lapse into abase, and to regard externals for their own sake instead of for the internal which is in them. As the abuses alleged above against the Academy are not grave ones, and in the first two instances rather vague, we may not exactly hit the writer a difficulty. In general we may say that where the use is at all adequately recognized there is not likely to arise any grave abuse.
     In this paper the term "feasts of charity" has been used at times in a figurative sense to describe social occasions which were supposed to have embodied in them some of the features and the spirit of those useful and elevating functions of the Ancient and First Christian Churches which are so designated in the Writings. Surely emulation of the ancient spirit, though ever so crudely carried out, is not a thing to contemn. The spirit is the thing to look to, not the form. As for the term itself, as a recognized or habitual expression, its use has never been either authoritative or even general in the Academy, so far as we are aware.
     As for the "Academy Colors": red and white, being correspondential colors, representing as they do the warmth of charity and the brightness of faith-and being susceptible, moreover, of effective decorative treatment,-it is no wonder that they have lent themselves to such occasions and uses as offer a legitimate field for the development of externals of a certain kind. With just what manifestations our correspondent has found himself at outs he has not specified; but we would caution against generalizing to any great extent from individual cases of what might seem like enthusiasm gone a little too far. If we take too much notice of these we may become captious; and captiousness is externalism.
     As to the Hebrew: what is said in the Writings concerning the great power of the Word in ultimates,- especially in this its most ultimate and correspondential of forms, as compared with translations,-warrants its introduction into worship whenever and in the degree that its intelligent use makes it a living thing. This is a very different thing from that use of Latin in the Catholic church, which mostly amounts to a sort of mummery. The reading and singing of the Hebrew are made a part of the religious instruction given in the Academy schools, and are introduced in some measure into their religions services. If the use of the Hebrew in itself is a good thing, we may dismiss the pronunciation as a matter of detail in which improvement will come naturally in the course of time.
     But our correspondent refers especially to the Hebrew in public worship. In only one of the local churches of the General Church of the New Jerusalem which we have visited is Hebrew used in the Sunday worship, and then only in simple form, perfectly familiar to the congregation. The singing is spontaneous and intelligent, and not in the least "painful" to any of the congregation so far as we are aware; nor do we see why it should be.
     The New Church Standard and New Church Life have frequently presented the reasons for the study and use of Hebrew which are indicated in the Writings.
     We doubt whether our friend has quite correctly diagnosed the opposition which he says exists in England against New Church Life. Surely the spirit which dwells too much on another's externals is itself externalism. Note the rigid formalism those sects exhibit which stickle most for absence of form. The spirit of the New Church is one which rises above the letter which killeth, and in merely formal things is willing to allow the neighbor the greatest freedom, looking rather to his charity than to the garb of his piety. At the same time we concede no small importance to moderation, good taste and the observance of due proportion.
          EDITOR.

187

Notes and Reviews 1899

     REVIEW of the new edition of Divine Providence is deferred for further examination of the translation.

     RECEIVED: From the Massachusetts New Church Union, Boston, Mass. On Tremulation, by Swedenborg. Translated by Prof. C. Th. Odhner. The Bible: Its True Nature and Divinity; - its Spiritual Inerrancy, by Rev. Hiram Vrooman.

     THE publication of Bermuda and the Poets, by J. C. L. Otark is deferred until February 1st, 1900. in this work, which promises to be replete with interest, "Nathaniel Tucker, M. D., translator of Swedenborg, will receive considerable attention."

     "OMNIPOTENCE cannot make men virtuous against their will because virtue consists in the free choice of righteousness by a will that is not coerced." This clean-cut logic,-from Dr. Lyman Abbott,-is in itself a refutation of the theory of final salvation of the hells.

     THE Messenger of November 15th contains a notice of the death of Mr. Thomas Webster, October 10th, at Gorand Rapids, Mich., in his seventy-first year. Mr. Webster, who was an unusually well-read layman, was at one time member of the society in Concordia, Kansas, ministered to at that time by the Rev. Ellis I. Kirk. -At a later time he attended services in Chicago, under the Rev. N. D. Pendleton. Although having "views of his own," Mr. Webster took his stand on the authority of the Writings.
DR. WILKINSON GONE 1899

DR. WILKINSON GONE 1899

Morning Light brings the news of the death of Dr. Wilkinson on October 18th, at the age of eighty-seven years. Though not unexpected, this event is profoundly stirring, bringing to mind, as it does, the magnificent labors of this solitary but untiring champion of New Church Science and Philosophy during an active career of more than sixty years. Space forbids at this time more than this passing notice, but a detailed biography of Dr. Wilkinson will appear in our issue for January, 1900.
Title Unspecified 1899

Title Unspecified 1899

     THE recent Conference of the "International Metaphysical League" has been characterized by a member of the New Church Boston Society as "the best New Church Convention I ever attended," and another speaks of the whole movement as "this sturdy child of the New Dispensation, which, because healthy life throbs in its veins, is sure to grow apace." And yet the keynote of this latest "brand of the New Thought" is found in its fundamental principle that "Man is God in embryo," and that "if one takes away what is irrational and contradictory from the New Testament, very little remains to distinguish it from other religious books."

     THE death of Mrs. Sarah de Charms Hibbard, in England, on November 1st, is announced in Morning Light, which journal speaks of her as "a most accomplished and highly intelligent and devout Newchurchwoman." She was also one of the pioneers in New Church education of children on Froebel's lines, and also the first Principal of the Girls' School of the Academy of the New Church, as well as its most active organizer. Mrs. Hibbard, as daughter of the Rev. Richard de Charms, Sr., was naturally brought up in what later became known as the "Academy" position; and although in her later years she was out of sympathy with the administration of the Academy she remained, so far as we know, loyal to the lust to the fundamental principles.

     SAYS Morning Light of October 28th, "A correspondent writes: 'We sometimes hear that the preaching of the Old Church is assimilating to that of the New. My personal experience does not confirm this view. During the past few months I have attended services, other than New Church, ten times, viz.: Four, Church of England, four, Presbyterian, one Baptist, one Congregationalist. In the ten sermons no word was said which could leave the impression that Jesus Christ is Divine. The only New Church thought contained in the sermons was uttered by a curate, who said: "I believe that the punishments of hell are graded according to the character. As there are degrees of happiness in heaven, there must be degrees of punishment in hell."'"

     FOR the following extract from an article by James S. Gibson, on the "Old Oaken Bucket and Its Author," we are indebted so the New Church Messenger, which copies the article from the Outlook (Oct. 7th):
     "During the War of 1812 Woodworth conducted a weekly paper entitled The War, in which he chronicled our victories by land and sea. He edited at the same time a monthly magazine called the Halcyon Luminary and Theological Repository, devoted to the promulgation of the doctrines of Swedenborg, of whom he has been for some time a sincere disciple."
     We believe that the poem, with, others of the same author, has been not infrequently attributed to the English poet, Wordsworth.

     IN these days, mysticism and esotericism seem to gain a continually increasing number of adherents, and the quasi-spiritual trend extends even-in a measure-to materialistic philosophy. Faith-cures, metaphysical healing and Christian Science flourish apace; even New Church persons are misled by appearances, and, passing by the real inconsistency and inconsequentiality of these pseudo-spiritual movements, look toward them for a side-light on the New Dispensation, vaguely hoping, apparently, to receive confirmation of the Truth, and benefits thereby, in some way not to be attained from simply accepting and studying the Writings and living them. For the correction of some of such errors, and to set at rest such delusive hopes, the Rev. Charles H. Mann, editor of the New-Church Messenger, has written a treatise with the rather uninviting title, "Psychiasis or Healing Through the Soul," which has been appearing serially in the Messenger (August 9th to October 4th), and which is to appear later in book form. Mr. Mann has given much thought to this subject, and the work calls for a more extended examination than we can give it this month.

     "GO away from home to learn the news." From our English contemporary we copy the following clipping from a Philadelphia newspaper, of October 1st, concerning the late Indian visitor to the English conference, Mr. T. B. Pandian, of Madras:
     "On last Sunday the lecturer visited the New Jerusalem Church Sunday-school, Twenty-second and Chestnut sheets, where he was introduced by the Rev. William L. Worcester, and spoke very interestingly of the life in India, touching upon the curse of 'caste,' by which the poor are oppressed in a most inhuman manner. The class which suffer the most are called pariah, who number about 9,000,000 souls, and Dr. Pandian's actual mission is to promote a movement for the improvement of their conditions. The children of the pariah are debarred from attending public schools; they are ill-fed, half-clothed,-in short, are the social lepers of the land. The mere touching of a person of a higher caste is a misdemeanor, inasmuch as their touch or contact is considered a pollution. It is interesting to state that already Bishop Potter, of New York, and Bishop Clark, of Rhode Island, have given their support to the movement. Mr. Pandian is the guest of William McGeorge, Jr., at the latter's home at Cynwyd."

     ANNALS or THE NEW CHURCH for November, Number 12, covering the period from 1828 to 1832, presents a handsome frontispiece likeness of the Rev. Richard Jones, of Manchester, of whom the text speaks thus: "Steadfastness, thoroughness, earnestness and humility were the most conspicuous characteristics of his mind." A cut is given also of the Rev. John Clowes, whose death, in 1831, called forth this tribute in the Intellectual Repository. "No event has ever yet occurred in the annals of the New Church which produced so general a sensation. It pervades every circle, and moves alike all classes of the receivers. Nothing else has been talked of, or thought of, since this dispensation of Providence has been known. And all seem actuated by one desire,-to express in the fullest manner their grateful veneration for his memory." Says the editor of the Annals: "Becoming acquainted with the Doctrines of the New Church in 1773, he devoted his entire life to the study and dissemination of these Heavenly Truths. The fruits of his activity, since that date, are evident on nearly every page of these Annals of the Nets Church. A man of sublime virtue, spirituality tenderness, wisdom, genius, learning, activity, and usefulness, he will be revered in all future ages as one of the first "wise men of the East," who, in the dawn of the New Dispensation, came to worship and serve the Lord in His Second Advent" (p. 574).

188

     IT is with genuine gratification that we point out to our readers that the Boston edition of Conjugial Lore, which has for many years been out of print, is again accessible and for sale by the Academy Book Room, Huntingdon Valley, and at its branches. Prices and binding are given in the advertisement on our last page.
     The Bibliographical Notice inserted in this republished edition of Conjugial Love contains interesting information about the publication of the work, and consequently is presented here.
     "The version of Conjugial Love presented in this volume was originally stereotyped and published in Boston in 1833. The translation was the work of the late Rev. Warren Goddard, Sr. Subsequent editions were issued by Mr. T. H. Carter, of Boston, in 1840 and 1849. The plates were afterwards purchased by the General Convention of the New Jerusalem, and editions printed by their publishing house in New York, in 1860 and 1867. To the latter was added a copious index, translated from the French of M. Le Boys des Guays. In 1872 the work was printed under the auspices of the New Church Board of Publication; but that edition has long been out of market, and the present re-issue is made at the earnest request of numerous readers of Swedenborg's writings who see merit in this translation not found in others.
      "It may be added that the work on Conjugial Love was originally published by the author in Amsterdam in 1768. A second Latin edition was published in Tübingen in 1841, and a third in New York by the American Swedenborg Printing and Publishing Society in 1890. The first English edition was published in Manchester, England, in 1792. Eleven other editions and versions have appeared in England and twelve in America. Three editions have been published in Germany, two in France, and two in Sweden."

     IN the September New Christianity "A Correspondent" asks for an explanation of the following utterances by Henry James, which bear directly upon the validity of the claims of that writer's being in any sense a Newchurchman:
     "Henry James, in his Christianity the Logic of Creation, page 2, says: 'Viewed spiritually the LORD is the life of the universal man, existing nowhere but in the individual soul conjoined with God.' And on the same page: 'He is the infinite Divine Love and Wisdom in union with every soul of man, and he has no existence or personality apart from such union.'"
     The correspondent may well say-as he does: "I can quite comprehend that is the life of universal man, but that He has no existence or personality apart from such union is difficult for me to understand."
     The editor, however, only fogs the question up. The spiritual Sun, he says, is "like all other objects of the spiritual world, objected from the God within those who behold it. It is begotten through them. They are in a state to behold it. It would have no existence were heaven's angels annihilated. . . "(!)
     And again: "But Swedenborg says that the existence of matter is a fact and not an idea . . . that the material universe was produced by the going forth of successive divine spheres, the outermost becoming material (?); and that the first human souls were created, as all are, within human bodies. If this is true, then it seems that God's divine existence or personality is a progressive one, according to the order or nature of things created. To the mineral creation He is mineral life, to the plant He is plant life, to the animal He is animal life, to man He is human life. Thus, if we may so speak, He is to the lily an indwelling ideal Lily; to the horse an indwelling ideal Horse (!!), to man an indwelling ideal Man, the Very Man. Consequently, as Very Man, or Very Person, God does not exist outside of or apart from man.
     This is not Christianity, let alone New Christianity, for the
New Testament says that the Word which was made Flesh "was in the beginning with God."
FEAR OF DEATH IS GROUNDLESS 1899

FEAR OF DEATH IS GROUNDLESS 1899

     FEAR of death, which is such a bugbear to many, is something no uncalled for and unfounded that it seems a pity that there is not more instruction on the matter. At the time of death the Divine Love is particularly manifested toward man, as is disclosed in the Doctrines. At his entrance into the other life man is received as food is received by the lips, softly; and even in his preparation while as yet on earth, there is angelic preparation for the change; protection and tender care. It is chiefly his own human prudence and solicitude that stand in the way of his peaceful exit.
     "I have seen thousands of persons die, under all sorts of circumstances," said an experienced physician not long ago, who has seen a great deal of hospital service, "and never yet have I seen one display the slightest fear of death. It is a popular fallacy to imagine that a death-bed scene is ever terrible, other than as a parting between loved ones. The fear of the unknown is never present at the last. Even amid ignorance and vice I have never experienced such scenes as a novelist, who strives after realism, will sometimes picture. When a patient is told that he cannot recover and the end is near, he invariably seems resigned to his fate, and his only thought seems to be of those who are to be left behind. This is true alike of men and women. Those who become hysterical and declare they are not fit to die are the ones who are not as ill as they think they are. These always get well." Even the suffering in the most distressing diseases usually disappears at the approach of the mystic but benignant shade.
     We are taught that whatever happens in the last hour of death long remains to influence the state of the newly resuscitated spirit (S. D. 1337), and taking this in connection with the statement that at death the LORD turns if possible the thought to eternal life in order to prepare the mind for the angelic work of disposing the spirit to receive the greatest spiritual benefit possible, we can surmise the reason for this tranquillizing effect of approaching dissolution. Cares of the body then become quiescent, and every condition is Providentially arranged looking to elevation of the thoughts and affections. Should we not do our part in habituating the thought to dwell upon the transition without fear and in perfect trust in the Divine protection and care?
"WESTERN NEW-CHURCH UNION BULLETIN." 1899

"WESTERN NEW-CHURCH UNION BULLETIN." 1899

     A NEW applicant for the favor of the New Church reading public-especially for that part located in the West-has made its appearance: the Bulletin of the Western New Church Union, the October and November numbers of which are out. It is to be issued monthly in a little four-page sheet, 7 by 8 1/2 inches but the size will be enlarged if the support warrants. Three-fourths of the subscription price-which is $1.00-will be applied to the uses of the Western New Church Union. The objects of this body, which was organized in 1886 and incorporated in 1887, are to maintain a New Church Book Room in Chicago and to build up a Circulating and Permanent Reference Library in connection therewith, to publish such New Church books as may seem wise, and, with the issue of the Bulletin, is resumed also the use of maintaining a periodical for the promotion of the interests of the Church in the West. Concerning the progress of these uses the Bulletin reports thus:
     "The Book Room has been kept in operation, the libraries have been constantly increased, and several important publications bear the imprint of the Union." The New Church Reading Circle, which was published from 1886 to 1800, was discontinued because of lack of support, but we are told that the lack of some such medium of communication has resulted in a falling off in interest and in support of the uses, except, perhaps, in Chicago. It is to fill this lack that the Bulletin has been established.
     The October Bulletin contains a paper by the Rev. John Whitehead on "The Support of the Church," setting forth the necessity to any spiritual growth, that the people should perform their reciprocal part in maintaining the uses of the Church. This teaching is involved in the following number from the Adversaria, which we re-quote from the paper:
     "But here it is said that they should give fifth parts. This refers to the tithes which they ought to give to the priests. What tithes involve in spiritual things was said above, namely, that they should receive a tenth part from those things which were by gift. From whom God Messiah asks back only a tenth, but here double, respectively to the famine about to come, in the proximate sense, as it was foreseen but in spiritual things double because it has regard to the multitude of corn.
     "That in times of opulence they ought to give fifth parts thence also follows, for He requires more from those who are in opulence, and with whom He is present by miracles and by doctrine, also thence follows, for he who receives many things, as they who received the talents, of whom God Messiah Himself spoke. The general tribute is a tenth part, because they were such that Re knew that if they were asked more, they could not because such was their disposition; thus, more or less, according to the state or condition of every one.

189

     "This part is increased or diminished, according to the state of everyone; from those who are in inmosts He asks all, or still more; from those who are in postremes He asks a twentieth, a thirtieth a hundredth, a thousandth: but, indeed, from those who are in the middle class a tenth; thus generally it is a tenth part, and as it were, a medium.
     "From those who are outside, He asks nothing, for He receives nothing from them: they have their reward according to their works while they live" (Adv. 11., 622, 624-627).
     The editorials of the November Bulletin are substantially identical with Mr. Mercer's contribution to the symposium on the needs of the New Church, contained in the Messenger for November 22d. They constitute a searching inquiry into the deficient vitality of the New Church, amounting to an arraignment.
IS IT A MATTER OF INDIFFERENCE WHETHER WE BELIEVE IN AN ETERNAL HELL OR NOT? 1899

IS IT A MATTER OF INDIFFERENCE WHETHER WE BELIEVE IN AN ETERNAL HELL OR NOT? JOSEPH E. ROSENQUIST 1899

     Selected.

     Some would make it so. But is it so? Who can answer that question? Should we ask men? What do they know? Nothing but what they want to know; and they do not want to know of any eternal hell. Can we ask the LORD? Yes, if we believe on the LORD in His Second Advent in the Writings of the New Church.
     Here is the answer clearly and manifestly. The truth concerning heaven and hell is revealed; no New churchman can deny this. But those who do not want to believe in the eternity of hell are of the opinion that, I after all, it makes no difference whether you believe in the eternity of hell or not. You may as well let it rest there, they say.
     That hell is eternal has lately been shown most clearly by the teaching of the Writings themselves. This is therefore not the question here. The question is: Is it a matter of indifference whether we believe in an eternal hell or not? What does the LORD say in the Writings of the New Church? He says that if man wishes to be saved he must shun evils as sins. He says, further, that "no one can shun evils as sins, so as to hold them inwardly in aversion, except by combats against them" (Doctrine of Life, n. 92). The LORD then tolls us the conditions requisite for fighting; and they are worth knowing, since it is necessary to fight; and therefore the LORD says in the Doctrine of Life, n. 94, literally thus:-"Every one who believes that there is a hell and a heaven, and that heaven is eternal happiness and hell eternal misery, and who believes that they who do evil go to hell and they that do good to heaven, is brought into combat."
     To you who wish to fight against your evils as sins, it is consequently not a thing of indifference whether you believe in the eternity of hell or not. To others it may be a secondary matter, a matter of taste, as it is said. You find the combat difficult? Maybe you have not assumed the shield of faith and firmly taken hold of the sword of the Spirit? Maybe that in your heart you are not fully convinced of the eternity of hell? "Ah," you say, "would it depend on that?" Yes, since the LORD says so, the best thing is to believe it, especially as it is said in the Doctrine of Life, n. 97: "This combat is not grievous, except with those who have unloosed every restraint upon their lusts, and have purposely indulged them; and also with those who have obstinately rejected the holy things of the Word and of the Church. To others it is not grievous."
     What has this to do with the belief in the eternity of hell? some one may ask. A good deal. For in what do the holy things of the Word and of the Church consist, if not in the revealed truths? Is not the truth concerning the eternity of hell, therefore, one of the - holy things of the Word? Is it remarkable that the combat against your evils is hard, yea, impossible, so long as you obstinately reject this truth? Do you not reject it when you do not want to believe it. Is not this from obstinacy when it hardens your heart against this sword of truth? What else is obstinacy than this, not to want to believe what the LORD teaches us? Little do we know the power of truth if we believe that it makes no difference whether we believe in one of the revealed truths or not. What the truth effects, we learn in The New Jerusalem and its Heavenly Doctrine, n. 24, where it is said:
     By truths is faith.
     By truths is charity towards the neighbor.
     By truths is love to the LORD.
     By truths is conscience.
     By truths is innocence.
     By truths is purification from evils.
     By truths is regeneration. -
     By truths are Intelligence and wisdom.
     By truths the angels have beauty, and also men, as to the interiors which are of their spirits.
     By truths there is power against evils and falses.
     By truths is order such as it is in heaven.
     By truths the Church is.
     By truths heaven is with man.
     By truths man becomes man.
     But nevertheless that all these things are by truths from good, and not by truths without good; and that good is from the LORD.

     If you believe that truths have such power as is said here, how can you do without one of them, which has been revealed by the LORD? Will you still harden your heart and reject especially that truth which concerns the eternity of hell, when the LORD Himself holds forth the belief on this very truth as a condition requisite for fighting against evils as sins? For if you do not believe in the eternity of hell, neither can you believe in the eternity of evils; and if you do not believe in the eternity of evils, the combat against them grows lass, if at all, necessary. And if you still wish to fight, the combat becomes hard, because waged from your own power, when still the LORD has revealed the truth, that by it you might have power against evils and falsities.
     It has been my endeavor to show that indifference in regard to the eternity or non-eternity of hell is a dangerous thing. I have wished to let the LORD speak. Let Him have the last word. We read:

     What is more pleasing than for a man to live according to the flesh, and yet to be saved, if so be he only knows what is true, although he does not at all practice what is good? Every lust which a man favors forms the life of his will and every principle, or every persuasion of the false forms the life of his understanding. These lives make one when the truths or doctrines of faith are immersed in lusts: every man thus forms for himself, as it were a soul, the life of which becomes such after death. Wherefore nothing is of more concern to man than to know what is true; when he knows what is true, and in such a manner that it cannot be perverted, then it is not capable of being as immersed in lusts, and producing such deadly effects. What ought to be more dear to man than his life to eternity? If he destroys his soul in the life of the body, does he not destroy it to eternity? (A. C. 784).
               JOSEPH E. ROSENQUIST,
                    in Den Nya Kyrkan
Translated by E. C.

190

CHURCH NEWS 1899

     REPORTS AND LETTERS.

     Huntingdon Valley, Pa.-CORRESPONDENTS will please note: There is no such post office as Bryn Athyn. Letters so addressed will be apt to go to the Dead Letter Office at Washington. It is now the name of the nearest railroad station, however (formerly "Alnwick Grove"), and when the community has largely increased we may hope for greater postal and other conveniences. But of the future no man knoweth.
     Matters are running smoothly but uneventfully. The Pastor's Doctrinal Class is largely attended, and the important theme of the "Word as the appearing of the LORD among men," is followed with much interest. Although it is a delicate task, and perhaps an assumption, to publicly sit in judgment in any degree on priestly teaching, it may be permitted to say that recent sermons seem to command perhaps especially close attention, and the subjects chosen have certainly been both practical and elevating. They are sermons that illustrate how doctrine properly and necessarily looks to life.
     The lines of distinction drawn this year between the society and the school as to social life do not seem to have acted as a damper, as was evidenced, for instance, by the merry Halloween Party of the Society on October 31st; and by the zest which the pupils show in their own socials. One of the features of the party was a nail-driving contest by the married ladies of the society. Great amusement was excited by one gentleman expert with the hammer, challenging his wife to a contest, and getting beaten!
     On the evening of November 27th the Singing Class-if those who enjoy the privilege of Mr. R. M. Glenn's leadership in practicing the Psalms each week can be so called-had the pleasure of "getting even" with Mr. Glenn, after a fashion, by surprising him at his home with a silver loving cup, it being his fiftieth birthday. Nearly all the Society were, present, and Mr. Glenn's important services to the community in its inception and formation, received hearty and affectionate testification.

     THE PRINCIPIA CLUB.

     THE Principia Club of Philadelphia held its regular meeting on Monday evening, November 20th.
     After the regular business had been transacted Mr. Doering read a paper, the purpose of which was to show that the first element or aura, called the "universal aura," from which is all gravity, was not pre-existent to suns or solar centres, as has been maintained in some of the papers that have appeared in The New Philosophy. Mr. Doering based his arguments on such passages from the Writings as state that the spiritual and natural suns were created simultaneously (T. C. R. 76); that the sun is the first of creation (D. L. W. 152); that the four atmospheres-the universal, magnetic, ethereal, and aerial-arise from the sun (S. D. 222); that the atmosphere from which is all gravity arose from the sun (L. J., posth., 312); and also of the first five numbers of Chapter X, Part I of the Principia, which treat of the formation of the large active solar space, and of the particles of the first and second elementaries around this space.
      He explained the universality of this aura by quoting from the opening numbers of Chapter I of Part III of the Principia, where the vortices of the various solar centres are compared to the vorticles around magnete, and it is shown how, by the congregation of the spires of these vortices, at length one large sphere is formed, of which large sphere each sun with its vortex forms
a part.
     In the discussion which ensued the trend of opinion was rather in favor of the preexisting aura, as being the universal which makes a unit of the "many-sunned" universe, although it was admitted that if this view be the correct one Mr. Doering's passage from the Diary (n. 222) will require explanation to make it harmonize. It was thought that the other passages quoted are not necessarily inconsistent with the position. It was held that the admission in the paper, that there is a universal aura, involves the position antagonized. "Universal creation must be a one.".
     As none of the participants felt prepared by recent or special study to enter upon the particulars of the paper, the discussion was chiefly concerned with general principles.
     Mr. Doering was asked to present his carefully prepared paper to The New Philosophy in the interest of further investigation of the subject.

     Denver.-THE first resumption of our services of worship on the first LORD'S day of October last, set in motion the wheels of the usual routine of the Friday evening Doctrinal Class, and, subsequently, of the Tuesday evening meetings for the practice of the music of the Psalmody. The only event which, perhaps, might be regarded as something out of the ordinary, was a meeting of the Church held for the purpose of considering the advisability of advisability the present church property, and also of returning to the order of the Councils-such as existed before the last order inaugurated by Bishop Benade. After discussion it was decided to sell our present property, with a view to building elsewhere, providing it can be sold for sufficient to secure lots and put up separate buildings for a parsonage and chapel. It was also decided to render our form of government more conformable to that of the General Church by reorganizing the Council.
     Our Society has been increased by the coming of Mr. and Mrs. Lindrooth, formerly of Chicago.
     Mr. G. W. Tyler's little girl, Carrie, aged four and one half years, passed into the other world, Wednesday, the 8th of November. As the funeral order was somewhat unusual, it might interest the readers of the Life to hear a brief statement of some of the details. No funeral service was held at the house. The little body, dressed in its every-day clothing, was prepared for the casket by the father and a lady member of the church. After being placed in the casket by the undertaker, it was allowed to remain in the room until burial. No crape or sign of death was placed on the door, and everything about the house was left in its natural order. On Friday morning a hack came to the house. The casket was placed in it, and taken by the father and pastor to the city cemetery, where it was laid away. No signs of mourning were worn by the parents. Every effort was made to confine the expenses to as low a figure as possible. On Friday afternoon at 3 o'clock a memorial service was had at the Chapel. This was held amid the surroundings of worship, with the chancel arranged as usual, decorated with flowers, and the people in their accustomed places. The burial service from the Liturgy was used. After singing the first selection, readings from the Word were followed by singing from page 371 in the Psalmody. Readings from the Word especially appropriate to children were again followed by singing from page 372 of the Psalmody. The doctrine concerning the death of infants, with a short address to the parents and assembled friends, was then given. After prayer, a hymn was sung, and the people dismissed with the benediction. The service was pervaded by a sphere which was elevating and spiritually helpful and useful, and proved a fitting closing of an observance designed to develop the spiritual side of death.

     Berlin.-IN my last report I omitted to mention that the ladies of the Society had resumed their regular monthly meetings. There have been two so far, held at Mrs. Rudolf Roschman's and Mrs. Belenger's respectively. On each occasion the gentlemen were privileged to attend in the evening, which was passed in a social way.
     A few Sundays ago a largely attended meeting was held at the house of Mr. Steen. It partook somewhat of the nature of a memorial meeting for Mr. Steen's daughter, who recently passed away. Your correspondent read from the Spiritual Diary (5660-67), and this formed the basis for conversation on the subject of the life after death especially that of youths and maidens. A most pleasant evening was spent. One could not help feeling how delightful and useful our Sunday evenings may be made when the desire becomes more general. Thus ideal is still ahead of us.
     Thus Friday Suppers continue to be well attended, even though the weather and circumstances have not always favored us. The attendance at the Doctrinal and Singing Classes is also an improvement on that of last year.
     A "Topic" and "Pedro" party was given on Wednesday by four of the ladies of the Society, which proved very successful. It enjoyed the distinction of being the first of its kind in the history of the Society. May we have more of them.
     The young people also gave an enjoyable party to the Society on Halloween.
                                        E. J. S.

     LETTER FROM MR. BOWERS.

     Ohio.-AS my last communication mysteriously "disappeared," instead of finding its way into the columns of the Life, I will make a few notes of my present missionary tour. A full account of the incidents in connection with the work done would fill quite a little volume. The use of evangelization we are endeavoring to perform, is largely by means of conversations with individuals, and talks in families and in circles. The state of mankind and circumstances are such that it is, in many places, somewhat difficult to get audiences of any size, to hear sermons and lectures on the doctrines of the New Church. People generally, nowadays, want to be amused, and have no desire to be instructed in spiritual things.
     This State was entered from Richmond. Ind., where a day was spent at the home of Mr. James A. Powell, an intelligent believer in the Church. At Washington C. H., Fayette County, a family was visited and supplied with reading matter. The lady of the house, Miss J. W. Brown, still holds to the faith of her parents, who were members of the New Church. Sunday, October 15th, a service was held at the home of Mr. James R. Dill and sisters, near Bainbridge, Ross County.

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These friends are always eager to learn as much as possible about the Church. At Waverly, Pike County, a useful visit was had with Lewis G. Dill, Esq., Probate Judge. At Givens, Pike County, Dr. and Mrs. S. A. Powell gave the missionary the usual cordial welcome. Preached at Kyger, Gallia County, Sunday, October 22d. Visited two aged New Church ladies,-Mrs. Mary Gorby, Hanesville, and Mrs. Mary Fogg, Salem Centre, both of Meigs County. The latter is nearly eighty-eight years of age; but she has use of her faculties, and is delighted and sustained by the daily reading of the Writings. At Chandlersville, Muskingum County, a new reader, Mr. Hugh R. Dye, spent two evenings with us at the house of Mrs. Kate M. Robinson and family. Found him in a teachable and receptive state. Several places of interest visited in Ohio, cannot be mentioned for lack of space, and the time to describe happenings.
     West Virginia.-Sunday, November 5th a meeting was held at the home of Mr. and Mrs. Mortimer Pollock, in Wheeling. A sermon was delivered, and the Holy Supper was administered, nine persons participating. The following Sunday, 12th inst, I preached in a school-house, in Brook County. An interesting family there,-Mr. James M. Cresap and five daughters,-applied for membership In the General Church of the New Jerusalem.
                    JOHN E. BOWERS.

     Colchester, Eng.-ON Thursday, October 5th, the second anniversary of Rev. W. H. Acton's pastorate at Colchester, the annual business meeting of the Society was held. Members of almost every family were present at the supper with which the proceedings opened. The reports submitted by the various officers of the Society were of an eminently satisfactory character, the School having made exceptionally good progress; twenty-one scholars now attend, as against ten when it first commenced.
     The Church work has also proved most gratifying during the twelve months; seven adults and three children have been baptized, and three new families admitted to in the Society. Toasts were drunk to "The Church," "School," and "Social Life."
     In responding to the latter, Pastor Acton took occasion to point out that social life forms a very prominent feature in the work of the Church, but care must be exercised to discriminate between the true social life of the Church and its counterfeit, which is nothing more than the Old Church, although perhaps effectively disguised.
     At the conclusion of an instructive and interesting address, the Pastor thanked all those who had in any way assisted the uses of the Church: Though the delight which comes from the performance of use is in itself the best reward that can be given, yet it is right for the Society as a body to recognize the efforts of those through whom those uses are performed to it.
     On Thursday, October 12th, the Pastor invited the men to supper and a symposium on Conjugial Love and its relation to our life and Church work,-this, preparatory to a class on Generation which will be initiated by him shortly. Some instructive teaching was brought forward, and nearly every one joined in the conversation which, followed. The occasion was felt to be useful, and one that would bear repetition.
     The Social Life of the Season was inaugurated by Mr. and Mrs. Knopp, who gave a reception on Thursday, October 19th. Beth bodies and minds were well catered for, and, to the accompaniment of toast, dance, and song, the hours sped merrily away, until the hands of clock warned the guests that it was time to flee. J. P.

     SWEDEN.

     Stockholm.-The work in Stockholm is at present in a more active state than it has ever been. While it appeared to most that the field was amply covered by the three ministers already in that city, it is pleasant to note that during one year's stay, with earnest work, Mr. Rosenqvist has been able to create a new field in the southern part of Stockholm.
     In a letter to a friend in this country he writes: "My audience comes from all quarters. Last Sunday (October 28th), for instance, there were about thirty if not more strangers to hear my sermon on 'The Childhood of the LORD,' most of them from the lower classes. The way I get them is by advertising in the paper which has the largest circulation.
     "On Sunday evenings, as a rule, I preach on the usual text for that Sunday as appointed by the State Church, to give such as may wish to compare Old Church and New Church exposition of the same text a chance to do so. The doctrinal classes are now conducted on Tuesday at 7.30 to 8.30, In accommodation of some members of Mr. Boyesen's Society, who wish to attend both."
     Mr. Rosenqvist baptized a child in one of the families of the higher classes living in the northern part of Sweden (Wermlan). This is an uncommon occurrence in Sweden.
     While Mr. Rosenqvist, during his first stay in Sweden, had great difficulty in making both ends meet, he is now receiving very substantial encouragement, considering that this use is not sustained lay any foreign organization. His support is obtained from the Sunday collections and voluntary contributions made by this New Church people in Stockholm who appreciate his services. Some contributions have also been received from friends in this country. The total receipts from all sources amounted to $214 during six months past, out of which $40 was paid for hall rent, organist, and advertisement.

     FROM THE PERIODICALS.

     Maine.-REV. J. W. Schafer reports to the Board of Missions 42 names added to the Maine Society of Isolated New Churchmen, with prospects for more. The three branches of the society located at Waterville, Hallowell, and Richmond, he hopes, will become permanent New Church missions.

     Massachusetts.-THE 130th meeting of the Massachusetts Association took place in Roxbury, on October 12th. About 300 attended, including 16 ministers, and 63 dele gates. Rev. John Worcester, general pastor, delivered an address on, "The Worship of Prayer." A subscription raised to meet the appeal of the Missionary Board for $200 yielded $40 more than that amount. A paper, "The worship of Life," by Rev. H. C. Hay, was discussed quite fully. Among other things said, Rev. James Reed stated that we must preserve proportions. True charity comes before the debts and benefactions of charity, and consists in doing the duties of daily life. If every man faithfully did this, the benefactions would not be needed.
     ON October 15th the Rev Hiram Vrooman delivered a lecture in Tremont Theater, Boston, on "The Bible: Its True Nature and Divinity; Its Spiritual Inerrancy," to a crowded house. The lecture has been printed in pamphlet form and was for sale at the close of its delivery. Printed slips were distributed announcing a course of lectures. Sunday morning sermons by Mr. Vrooman, beginning on October 22d, with a sermon on "What the True Christian Religion Has to Say About Politics," other topics being "Wealth," "Business," "Common Charities," and "Amusements."

     New York.-THE New York Society held a most successful and enthusiastic meeting, on October 25th. Attendance, about 75. The pastor made an address on "Devotion to the Church," and the president, in commenting, congratulated the society on the splendid success of the year's work. A member expressed themselves as to the spiritual benefit received from the pastor's ministrations and their great satisfaction with the state of affairs. One prominent member remarked that "It really seems as if the society had experienced religion during this past year." Frequent emphasis was laid on the beauty, dignity and spiritual helpfulness of the new order of services which the pastor had introduced, and which has been greatly enriched by the present admirable boy choir. A spontaneous subscription raised on the spot over $6,000, toward liquidating a floating debt of some $7,000.

     Virginia.-NEAR Wingina, Nelson County, Mrs. Russell Robinson has established "quite a large and flourishing Sunday school."

     Michigan.-IN a report to the Board of Missions, the Rev. E. J. E. Schreck states that during the summer he spent his vacation in mission work in different places outside Detroit. He preached and taught in different churches and school-houses and in private houses, to quite fair-sized audiences, and the results of his work led him to advocate stationing an energetic man in that region and supporting him for some years, with the prospect of its becoming self supporting.

     Illinois.-THE 60th annual meeting of the Illinois Association was held in the new house of worship of the Englewood Parish of the Chicago Society. The ministers met on October 6th, and papers were read by Rev. L. G. Landenberger on "What we Need" (a rarely consecrated ministry, proclamation of the distinctive doctrines of the New Jerusalem, and co-operative efforts in holding series of meetings), and by Rev. S. C. Eby, on "Blessed are the Pure in Heart." The Presiding Minister reported authorizing W. J. C. Thiel and J. V. Breeman as Candidates for the ministry, the former doing work among the Germans and the latter working among the Hollanders. Also the ordination of E. A. Gustafson, whom he had installed as Pastor of the Olney Society. Pastors of the Chicago Society are doing mission work in various parts of the city. The report declared that the organization of the Association and the co-operation of the Council of Ministers were more compact and efficient before Missionary activity was very much in evidence all through the proceedings. The Chicago Society has grown in size and interest The Humboldt Park Parish has been added to it, having raised funds for the securing and part purchase of a small building furnished for church use.

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"The young people are a great factor in awaking interest and in keeping it alive."
     In the evening the subject of the Second Coming was considered and treated of by Messrs. Eby, Landenberger, Saul, and King.
     On October 7th, Mr. Munger gave an interesting and lively address on "The Opening Function of the Young People in the Life of the Church." He was followed by the Rev. N. D. Pendleton, a visitor, who spoke to the subject, 'Why do the Young People Leave the Church?" He dwelt especially upon the duties of parents and the Church toward the young.
     At the close of the Sunday services the Holy Supper was partaken of by about 150 persons.
     Missouri.-THE German Synod, at its twelfth annual meeting, in St. Louis, Mo., October 13th to 15th, took favorable action upon a proposition to unite with the General Convention. Rev. Adolph Roeder was elected president, and Rev. C. A. Nussbaum corresponding secretary.

     GREAT BRITAIN.

     London.-ON October 19th a large congregation assembled in Camden Road
Church to witness the ordination of four gentlemen into the highest degree of the ministry. Ordaining Minister Westall performed the ceremony; the candidates were the Rev. Messrs. R. R. Rodgers, Joseph Deans, Joseph Ashby, and J. J. Rendell, and include all of the ex-presidents of Conference not already in that rank. Mr. Westall followed the ordination by a sermon on the text in which Aaron was appointed as a mouthpiece to Moses.

SWITZERLAND.

     Zurich.-THE twenty-fifth annual meeting of the Swiss New Church Union was held at Zurich on August 27th. The attendance was greater than at any previous meeting, including visitors from England, France, Germany, and the United States. Rev. F. Goerwitz presided. The new members were received. A message from Rev. F. W. Tuerk, President of the German Missionary Union in the United States, laments the slow growth of the New Church in America, which is stated to be "chiefly owing to the fact that a fraction of the New Church in North America has brought about a schism and is making a propaganda for its party among the members of the New Church." "Self-love and the 'would-know better' spirit reign too much even in the New Church";-all which is evidently meant in compliment to the General Church of the New Jerusalem. Messages were received from the Societies in Paris, Vienna, Buda-Pest, Gyorkony, etc. It is evident that the Union is becoming a focus and centre for the New Church on the Continent. A banquet at which 73 persons were present was photographed, and a paper was read by Herr Otto Erb on "The History of the New Church in Switzerland," which is beginning to appear in the Montablatter.
SUITABLE CHRISTMAS PRESENTS 1899

SUITABLE CHRISTMAS PRESENTS 1899

While most of the books mentioned in our Catalogue would be valuable as presents, we wish to draw our friends' attention to a few.

THE WORD OF THE LORD.
A new edition of the Sacred Scripture, bound according to the New Church Canon, size 6 x 9 3/4 inches, in four bindings, but all with gilded edges. Price, $2.00, $3.00, $4.00, and $5.00. Postage 25 cents extra.

CONJUGIAL LOVE. Boston Edition.
8vo. Bound in green ribbed cloth, $1.15. Half leather, cloth sides, in wine color, gilt top, $2.00. Full cochineal morocco, gilt edges, special gilding on back and sides, $5.00. Postage included.
     We take pleasure in announcing the above work for sale. After having been out of print for many years past it has now been reprinted at our request.

HEAVEN AND HELL. Lippincott Edition.
Bound in brown or red cloth, 60 cents, with postage. This edition has also been out of print for several years. This reprint will enable our friends to obtain one of the best translations.

A PSALMODY OF THE NEW CHURCH.
Containing the first fifty Psalms and other selections from the Word. Half leather, $2.50. Full flexible morocco, gilt edges, $4.00. Including postage.

A BOOK OF DOCTRINE.
Containing Summaries of Doctrine from the Writings of the Church. Cloth, 75 cents. Flexible morocco, round corners, gilt edges, $2.00. Postage included.

A BRIEF VIEW OF THE HEAVENLY DOCTRINES
Revealed in the Theological Writings of Emanuel Swedenborg. By C. Th. Odhner. Paper, 12 cents. Cloth, 25 cents. Postage included.

SUNS AND WORLDS OF THE UNIVERSE.
Outlines of Astronomy according to the Philosophy of Emanuel Swedenborg. By Rev. J. E. Bowers. Cloth, $1.25.

THE TEACHINGS OF SWEDENBORG'S THEOLOGICAL WORKS ON ANATOMICAL AND PHYSIOLOGICAL SUBJECTS
By Rev. Samuel H. Worcester, M. D. Paper 25 cents. Postage included.

THE WEDDING GARMENT.
A tale of the Life to Come, by Louis Pendleton. Cloth, $1.00. Bound in white with gilt edges, $1.25. This popular New Church novel in German Edition, cloth, 50 cents. Swedish Edition, cloth, 90 cents. Besides books we have

A PICTURE OF SWEDENBORG. Size 8 x 10 3/4 inches.
Half-tone, 50 cents. Same in Carbon Photograph, $2.75.

A PICTURE OF THE SCHOOL BUILDING of the Academy of the New Church at Bryn Athyn. While this picture only measures 3 3/4 x 4 1/2 inches it gives besides the building also a view of the surrounding country. Price, 15 cents.

                              ACADEMY BOOK ROOM,
                                   HUNTINGDON VALLEY, PA.

THE CALENDAR for Reading the Daily Lessons from the Word and the Writings of the New Church, during the year 1900, is now ready. Price, 10 cents, including postage. Order from          ACADEMY BOOK ROOM
Or its branches.