LORD'S PERSONAL MANIFESTATION TO SWEDENBORG       C. TH. ODHNER       1900

NEW CHURCH LIFE Vol. XX. JANUARY, 1900 No. I.
     The worship and love of the visible God is the supreme glory of the Lord's New Church. Though the walls of the holy city be built of jasper and her gates made of pearl, - though every precious stone be her foundation and her streets transparent gold, - yet what treasure, what blessing, what glory is like unto the Lamb Himself who reigns within her, who is her lamp and her sun, whose face is seen, and whose name is written upon the forehead of her inhabitants. This vision of the Lamb, this constant sight, in faith and love, of God visible in His glorified Human, is that which makes the New Church the very Crown of all the churches that hare been upon the earth. For in this Church is fulfilled the eternal purpose of the Divine Love: the conjunction of the human race with its Maker and Sustainer; and the means of this conjunction is the revealing, unveiling, or manifestation of the LORD in His Divine Humanity. It is this revelation of the visible God that makes the New Church truly New; a dispensation or universal spiritual condition among men, absolutely unique and without precedent in the history of the race; a state of blessedness and beauty and strength, which, inmostly considered, is, or will become, superior even to the Golden Age.

     We cannot enter, at this time, into the internal reasons why the men of all preceding ages were not gifted with this immediate revelation of the visible LORD. Let it suffice, for the present, that "they were not able yet to bear it." But to the New Church He JEHOVAH-MAN, as God in Person, as the One Divine Person who as the "Angel of Jehovah," but as stands revealed, no longer Himself is the Divine Trinity. And how did this one God-Man thus render visible His Divine Humanity in these latter days? By revealing Himself in Person to His servant, Emanuel Swedenborg, whom He filled with His Holy Spirit, to teach the Doctrines of the New Church through the Word from Him.

     In order, then, to gain a clear understanding of this supreme doctrine concerning the Visible God, it would seem of exceedingly great importance to learn how the LORD revealed Himself " in Person" to Swedenborg; that is, not only internally, as the Divine Truth in the World, but visually, i. e. objectively, and definitely. For without a definite and objective view there is no determination for the natural thought, no ultimate in the mind upon which the ideas can rest, no bulwark against infesting doubts, no fostering home, in which the spiritual ideas can gather form and power.

     The New Church has been blessed with abundant materials for the formation of such an objective idea of the Loan in His Divine Humanity. To begin with, let us consider Swedenborg's own statements as to the fact of the Lord's personal manifestation before him.

     I sacredly attest that I have been intromitted into the Kingdom of God by the Messiah Himself, Jesus of Nazareth. (Adversaria n. 475)

     This statement, written in the year 1746, is the first of a series of similar, most solemn asseverations, as witness the following:

     By command of the LORD, who has been revealed to me, the following; works are to be published. (Doct. Lord. Pref.)

     The LORD alone has taught me, who has been revealed to me, and afterwards has continually appeared and does appear, before my eyes as the Sun, in which He is, just as He appears to the angels, and has illustrated me. (D. P. 135)

     It has pleased the LORD to manifest Himself to me, and to send me to teach those things which are to be of the New Church. (C. L. 1.)

     Hence it is evident that the LORD Will also now appear in the Word. That He will not do so in Person, is because after His Ascent into Heaven He is in His Human glorified, and in this He cannot appear to any man, unless He has first opened the eyes of the spirit [of that man]. (T. C. R. 777)

     That the LORD has manifested Himself before me, His servant, and has sent me to this office, and that after this He has opened the sight of my spirit, and thus has introduced me into the spiritual world, testify in truth. (T. C. R. 779)

     The manifestation of the LORD in Person, and the introduction into the spiritual world, - both as to sight and as to hearing and speaking from the Lord - this surpasses all miracles.

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This has never been granted to anyone since creation, except to me. (Inv. 43, 52.)

     Of the same import are the following statements in Swedenborg's private correspondence:

     I can solemnly bear witness that the LORD Himself has appeared to me and that He sent me to do what I am now doing. (Letter to Oetinger, Sept. 23, 1766.)

     I have been called to a holy office by the LORD Himself, who most mercifully appeared before me, His servant, in the year 1743, when He opened my sight into the spiritual world. (Letter to Hartley, August, 1769.)

     That our Saviour visibly revealed Himself before me, and commanded me to do what I have done, and what I still do; and that He thereupon permitted me to have intercourse with angels and spirits, I have declared before the whole of Christendom. (Letter to the king of Sweden, May 10, 1770.)

     As the LORD had prepared me for this from my childhood, He manifested Himself in Person before me, His servant, and sent me to do this work. (Letter to the landgrave of Hesse-Darmstadt, July 13, 1771.)

     This fact being thus established, in Swedenborg's own words, it remains to be shown how and when this manifestation of the LORD took place.

     It will be noticed that the year 1743 is the earliest date assigned for this occurrence. A second manifestation took place on April 7, 1744, and a third, according to Robsahm's report, in April, 1745.

     Of the first manifestation, in 1743, We have no detailed account, but we are led to infer that it must have taken place in a dream, during a "preternatural sleep," of a kind which Swedenborg began to experience about the middle of October, 1743. (Doc. ii: 1125.)

     But though it may have been in a dream, this manifestation of the LORD was none the less actual, -as actual as the revelations which in ancient times came to the prophets "in dreams." (A. C. 1975.) It was a first approach of the LORD in Person, and must necessarily have been tempered to the state of Swedenborg, whose spiritual sight was not yet fully opened. During this dream, then, the sleeper first received the Divine "call" to the "holy office" which awaited him, and it would see in, responded to this call by a promise. And this call was twice repeated, each time more clearly, as Swedenborg gradually became more actually or consciously awake in the spiritual world. Does not this repeated call bring to mind the thrice repeated call to Peter,-"Feed My Sheep?"

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     The next manifestation of the LORD, which occurred in 1733, has been fully described by Swedenborg himself in his private Record of Dreams.

     [Delft, in the night between April 6th and 7th, 1744]: During the whole day I had enjoyed the grace of being engaged in profound spiritual thought, more profound and beautiful than I had ever before experienced. . . At 10 o'clock I went to bed, and felt somewhat better; half an hour afterwards I heard a rumbling noise beneath my head, and I supposed then that the Tempter had left me. Immediately afterwards a powerful tremor came over me, from the head and over the whole body, accompanied by a strong sound, and this several times; I felt that something holy was over me. I then fell asleep, and about twelve, one, or two o'clock in the night there came over me a most powerful tremor from the head to the feet, with a crashing sound, as of the concourse of many winds, by which I was shaken; it was indescribable and prostrated me on my face. Now, in the moment I was thus prostrated, I became wide awake and recognized that I had been thrown down. I wondered what all this meant, and I spoke as if I were awake, but still I noticed that the words were put into my mouth. And I said, "O Thou Almighty Jesus Christ, who of Thy great mercy hast deigned to come to so great a sinner, make me worthy of this grace!" I kept my hands folded, and prayed, and a hand came and strongly Dressed my hands. I now continued my prayer and said, "O Thou who hast promised to receive in grace all sinners, Thou canst not otherwise than keep Thy word!" At that moment I lay on His bosom and looked at Him face to face. It was a countenance of a holy mien, and everything such that it cannot be described it was also smiling, and I truly believe that such had been His face while He lived on earth. He spoke to me, and asked "If I had a certificate of my health?" I answered, "O LORD, Thou knowest this better than I." He then said, "Well, then do." This, as I perceived in my mind, signifies "Love me truly," or "Do what thou hast promised." O God, give me grace for this! I perceived I could not do it by my own strength. I now awoke in a tremor. (Record of Dreams, Swedish original, pp. 11, 12; compare Dec. 11: 158.)

     It appears from this most wonderful. account that Swedenborg understood the words, "Then do," as reminding him of something he had promised, - the promise, perhaps, which he may have given during the dream in the year 1743. It appears also that this second manifestation occurred similarly in a dream. Swedenborg being asleep as to his body, but becoming consciously awake as to his spirit. The final "I awoke" refers to the natural state of the sleeper.

     With this account may be compared the manifestation of the LORD in a dream which Swedenborg had, seven years afterwards, in the night between November 18th and 19th, 1751:

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     In a dream the Lord was seen by me, with the face and form which He had in the world. He was such that interiorly there was a fullness, and thus so that He could interiorly rule the whole of Heaven. There was a certain person not far from Him, whom he regarded, and then He elevated the eyes a little, and thus knew who and of what quality that person was; and often he was as it were sleeping with the eyes, when He was interiorly within Himself. When I awoke, He was still obscurely seen by me, and it was said that He had appeared thus: in a word. He was full of Heaven and the Divine. (Diar. Minus. 4831.)

     For an account of the Lord's third manifestation, occurring in the year 1745, we have only the narrative of Carl Robsahm, the young friend of the Seer in Stockholm, who wrote down his well-known Memoirs in 1782, thus twelve years after his last interview with Swedenborg. His report is as follows:

     I asked him where and how it was granted him to see and to hear what takes place in the world of spirits, in heaven, and in hell. Whereupon Swedenborg answered as follows: "I was in London, and dined rather late at the inn where I was lodging. I was hungry and ate with a good appetite. Towards the close of the meal I noticed a sort of dimness before my eyes; this became denser, and I then saw the floor covered with the most horrid, crawling reptiles, such as snakes, frogs, and similar creatures. I was amazed, for I was perfectly conscious, and my thoughts were clear. At last the darkness increased still more; but it disappeared all at once, and I then saw a man sitting in the corner of the room; and as I was then alone, I was very much frightened at his words, for he said, 'Eat not so much.' All became black again before my eyes, but immediately it cleared away, and I found myself alone in the room. . . . I went home, and during the night the same man revealed himself to me again, but I was not frightened now. He then said he was the Lord God, the Creator of the World, and the Redeemer, and that He had chosen me to explain to men the spiritual sense of the Scripture, and that He Himself would explain to me what I should write on this subject; that same night, also, were opened to me the world of spirits, heaven, and hell, and I recognized there many acquaintances of every condition in life"- (Doc i: 36.)

     Virtually the same account,-taken from Robsahm's Memoirs--is found in Abbe Pernety's preface to his French translation of Heaven and Hell (Berlin, 1782), but with some additional details supplied by C. F. Nordenskjold, of Stockholm, from a letter to him by Dr. G. A. Beyer, who writes as follows:

     The information respecting the Lord's personal appearance before the Assessor, who saw Him in imperial purple and in majestic light, seate3d near his bed, while He gave Assessor Swedenborg his commission, I had from his own lips at a dinner-party in the house of Dr. Rosen, where I saw the old gentleman for the first time.

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I remember that I asked him how long this lasted; whereupon he answered, "About a quarter of an hour;" also, whether the strong light did not affect his eyes; when he said, "No." - (Doc. ii., 426.)

     Now, as to the "vision at the inn" we have a somewhat different account in Swedenborg's own words, and it will be noticed that he is entirely silent in regard to the manifestation of the LORD on this occasion.

     A vision by day, concerning those who have been given to feasting, and who thus indulge the flesh. In the middle of the day, about dinner-time, an Angel who was with me spoke to me, that I should not indulge the stomach too much at the table. While he was with me there distinctly appeared to me as it were a vapour exuding from the pores of the body, plainly visible like steam, which fell down to the earth, where a carpet was seen, upon which the vapour collected and was turned into worms, which collected under the table, and in a moment exploded with a noise and the appearance of a fiery light. I supposed that in this way there had been cast out of my body all the worms which can be generated by an immoderate appetite, and that I had been then cleansed from them. (S. D. 397. Cf. Adversaria ii., 1956.)

     We are told here that it was "an angel" who first addressed Swedenborg, probably the same one as that "spirit," who "finally addressed him in a few words," as a culmination of the various phenomena which for a number of years had marked the gradual opening of his spiritual sight. (S. D. 2951.) But Robsahm reports that Swedenborg had told him that this same "man," ("spirit," or "angel"), was really the LORD Himself, who thus revealed Himself, and who again appeared in the following night, now announcing Himself as the Creator and Redeemer. We have no reason to doubt Mr. Robsahm's veracity, even though the lapse of many years may have confused his recollection of the details in regard to the "vision in the inn." As to the essential features his account agrees with Swedenborg's own statement in the Spiritual Diary n. 397, and We may therefore take it for granted that his report as to the manifestation of the LORD in 1745 is Substantially correct: that it was the LORD Himself who appeared, through an angel, in the night after the vision in the inn. That the LORD at times did appear thus to Swedenborg, by means of an angel, is evident from the following memorable statement:

     It has several times happened to me, that I judged not otherwise than that the LORD Himself was present and spoke. But the case is this: it is the LORD who then appears through others, who then are not themselves, and these suppose similarly that they are the Lord, - and the LORD then appears in the form of that [spirit], whose form still remains, for the Loan is not willing altogether to change the former individuality (indoles) of another, and thz1sto appear through him. (S. D. 2990)

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It might be inferred from this and other similar teachings in the Writings, that the manifestations of the LORD to Swedenborg, in 1743 and 1744, we've also effected through the medium of an angel, infilled for the time being with the Divine Human of the LORD. On this subject we may not venture any mere hypothesis. One thing is certain, however, - that the LORD did reveal Himself, in Person, to Swedenborg, immediately, in His Person Divine Human, - as He appears in the Sun of the spiritual world, in which the celestial angels constantly behold Him.

     It appears that he was gradually introduced and habituated to this glorious sight. Following his statements chronologically we read:

     In order that I might be confirmed in this, that the LORD appears to the Celestial angels as a Sun, but to the Spiritual angels as a Moon, the internal sight was opened even unto this, by the Divine Mercy of the Lord, and I manifestly saw the Moon shining. It was girded about with several lesser little moons, the light of which was almost solar, according to these words in Isaiah: "the light of the moon shall be as the light of the Sun" (xxx: 26); but it was not granted to see the Sun. (A. C. 1531; written about the year 1748)

     That the LORD appears as a Sun...has not only been told me by the angels, but it has sometimes been granted me to see. (H. H. 118; written in 1737.)

     It has been granted me to see the LORD in this way as a Sun. I see Him before my face; and for many years I have so seen Him, to whatsoever quarter of the world I have turned. (D. L. W. 131; written in 1763.)

     The glorious appearance of the Sun of Heaves, glowing and beaming with such splendor as cannot be described, is indicated in Heaven and Hell n. 159, and the Spiritual Diary n. 4639.

     This Heavenly Sun, however, is not the LORD Himself. "Beware of thinking it. God is a Man." That Sun is the first proceeding of His Love and Wisdom, a spiritual Fire, which appears in the sight of the angels as a Sun. But within that Sun, encompassed with the solar fire, He appears as a Man, the Divine Man, for "there He is in His Divine from eternity, and at the same time in His Divine Human, which are one like soul and body." (A. R. 465; compare A. C. 10809; D. L. W. 97)

     When, however, the LORD appears in Heaven, which often occurs, He does not appear clothed with the Sun, but in an angelic form, distinguished from the angels by the Divine which is translucent from His countenance.

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For He is not there in person - the LORD in person being always encompassed with the Sun; but He is in the presence of the angels by aspect.... The LORD has also been seen by me out of the Suit, in an angelic form, a little below the sun, at a great altitude. I have likewise seen Him near, in a similar form, with a resplendent countenance. Once also, in the midst of a band of angels, as a flaming beam of light. (H. H. 121.)

     What is meant by the LORD appearing by aspect, - out of the Sun, and not in His own person, - will be explained in a subsequent article. We must here confine ourselves to the accounts given by Swedenborg himself of the objective manifestations of the LORD before him.

     The appearance of the LORD, out of the Sun and in Heaven, was witnessed on various occasions, which have been particularly described:

     There suddenly appeared under the Sun a bright cloud, which did not obscure the Light, but transmitted it; and in that shining cloud there appeared angels with trumpet, and round about them there were altars and tables upon which, in heaps, were lying Books half opened, and above the cloud the LORD appeared, out of the Sun, speaking with the angels; and then out of the cloud there dropped as it were Dew, which was scattered about and was condensed into Manna; the angels took some of this and gave it to their companions, [certain novitiate spirits], and they ate of it. (Five Mem. Rel. 18.)

     On another occasion Swedenborg was shown a magnificent Temple representative of the false faith of the consummated church. Presently it was changed into a miserable structure, full of chinks, standing upon a swamp in which was immersed a great hewn stone, concealing the Word beneath it. Then an east wind came and dried up the swamp, and laid bare the stone, after which, in turn there appeared a Temple similar to that in Jerusalem. Finally the whole of that Temple vanished, and in place of it was seen the LORD alone, standing upon the foundation stone, which was the Word, in an appearance similar to that in which He was seen by John (Apoc. 1). But because a holiness then filled the interiors of the minds of the angels, by which they were impelled to fall down upon their faces, suddenly the way of light from the third heaven was closed by the LORD, . . . in consequence of which the former appearance of the [latter] Temple returned. (A. R. 926.)

     A very complete vision of the LORD was granted to Swedenborg on an occasion when he was in company with certain spirits from the planet Mercury:

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     As they were speaking thus among themselves, the Sun of Heaven appeared. When this was seen, they said that this was not the LORD God, because they did not see a face;...but suddenly the Sun appeared again, and in its midst the LORD surrounded with a solar circle. On seeing this, the spirits of Mercury humbled themselves profoundly and became quiet. Then the LORD was also seen out of the Sun to certain spirits from this earth, who, when they were men, had seen Him in the world; and one after the other confessed that He was the LORD Himself, and this they confessed before the whole company. (A. C. 7173; S. D. 3292.)

     The appearance of the LORD as a "flaming beam of light," which is referred to in Heaven and Hell n. 69 and 191, is described in detail as follows:

     There was seen an obscure cloud towards the east, descending from on high; in its descent it appeared by degrees lucid, and in a human form, and this finally in a flaming beam of light, surrounded with little stars of the same color. Thus the LORD presented Himself among the spirits with whom I was speaking.... This cloud, which thus appeared...was an angelic society, in the midst of which was the Lord. (A. C. 10810-11; S. D. 5513)

     From all that has been said we draw the general conclusion, that the Lord manifested Himself to Swedenborg in three distinct modes:

     1.      Mediately, and occasionally, through nit angel infilled with the aspect and presence of the Divine Human.

     2.      Objectively and at the same time subjectively, through the occasional aspect of the reflected image of the Lord Himself, in Heaven, out of the Sun of the Spiritual World.

     3.      Actually, and immediately, at first occasionally, but afterwards continually, through the personal appearance of the Lord in His Divine Human, in the Sun of Heaven.

     Not only was He thus revealed to the instrument of His Second Coming, but He remains revealed as the God-Man to those who have received Him in His Coming. These are able to see Him, mentally, in the Heavenly Sun-

     As One Divine Person, with rays of Heavenly Light around the head, spreading forth His hands, and inviting to His arms, He who is at once Creator, Redeemer and Regenerator, thus the Saviour. (T. C. R. 296 and 787.)

     They are able, and allowed, to represent Him thus objectively to themselves, because He has thus described Himself in His crowning Revelation. But even as the angels see Him objectively, outside of themselves, as The Divine Man in the flaming Sun of Heaven, because they see Him essentially, within themselves, as the Word, where He is really present in His Divine Love and Wisdom, -even so is the LORD present, and essentially visible to the man of His New Church, in the Divine Truth of the Heavenly Doctrine of the New Jerusalem. For this Doctrine is one with the Word which is in Heaven.

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     "Therefore, think of God from Essence, and from this of His Person; and not from Person, and from this of Essence; for to think from Person about Essence, is to think materially even about Essence; whereas, to think from Essence about Person, is to think spiritually even about Person" (A. R. 611).     C. TH. ODHNER.
THOUGHTS ON EDUCATION 1900

THOUGHTS ON EDUCATION              1900

RETROSPECTIVE.

     WHEN New Church Life began, some nineteen years ago, the question nearest the hearts of many of its readers was, "Shall we educate our children entirely within the sphere of the church?" This agitation led, step by step, to the establishment of schools for all grades and both sexes, in which the zeal and spirit and thought of the new movement was the controlling element, as it has continued to be.

     To the veterans in this work the question has long since ceased to be, "Shall we educate our children," for the LORD has answered this question in the affirmative, and it is more or less inscribed upon the life of this body. The question as it comes to us today

WHY DO WE EDUCATE THE CHILDREN WITHIN OUR OWN BORDERS?

     At first sight, the question sounds a little like asking "Why do we have any borders?" For the end is involved in the means, and no end is obtainable without its adequate means.

     But let us assume that we are speaking to those who acknowledge the interior state of the Christian world to be essentially such as described in the Writings, and that therefore a distinctive New Church must be built up, which is incompatible with the old, and destined to supplant it.

     "Education" then is the general designation which comprehends all the means used toward the ends of human development.

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It is the universal means whereby all human development is effected. It is the instrumental cause, without which no principal cause can come into effect and permanently impress itself upon mankind. In its widest scope, therefore, the term includes everything of evangelization, - of the communication to man of truth and thereby of good, -which two make the sum total of his life. But all that is said of Education in its entirety, is most especially true of the instruction and training of the young; for minority is the formative age, and with this our present question deals.

     Every era of human development may be viewed as a larger human life; - it has its conception, its birth, its adolescence, and its decline; - in short it is a larger homo, requiring to develop its own rationality and its own liberty. Thro' each era, therefore, there is a dominant spirit-an esse derived from some quarter of the spiritual world, and this is the itself, - this constitutes its individuality. All its development, all its derived activities, are imbued with this which we may call the ruling love of that era or dispensation. This inherent conatus of the age is always a state foreseen and provided of the LORD out of heaven, and furnished, - as the means of its existence and subsistence, - with Divine Truths revealed from heaven, or, in some cases, with a quasi revelation, containing a few vital germs of truth. This initiament, - consisting of a new good with a new truth, - then expresses itself by a new philosophy, which in turn is developed, strengthened and perpetuated solely by a new education.

     One-third our entire life in this world is required to initiate us into the cognitions and persuasions of our race - to acquire an introduction to its accumulated wisdom and experience; - but to cause all this to be imbibed is not the function of education, - is indeed not possible. Something more determinate is really being done. We get out of the limitless mass only certain most general or universal things, together with such details as will serve our particular genius and ends. Eating, like exercise, is for the sake of forming a sound and useful body; and learning, with discipline serves only the little use for our minds. It also is designed to develop our faculties of thinking and willing, and not to store a miscellaneous assortment of material inside of us. Together with the knowledges, which are always limited, and selected with certain ends in view, we are constantly imbuing ourselves with persuasions and habits of thought and life, forming character by structural additions to our growing wills and understandings; and this is the main factor in every education.

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     History teaches that no civilization was ever perfected, extended, and perpetuated except through its own education; and furthermore, that the vital thing required to make that education efficient in a new direction, is the dominance of the new spirit throughout all its parts.

     On universal grounds, therefore, it will be seen, that if we are to have a radically different civilization, a new era in any fundamental sense, we must have two things: First, a new spirit, received among men by repentance and the shunning of their evils, in obedience to the new Revelation; and, second, a new Education.

     Otherwise our new Revelation will tumble into the chaos of the perverted old, our new Philosophy prove barren, and the new Civilization abortive. As it is written: "Their root is dried up, they shall bear no fruit; yea, the' they bring forth, yet will I slay the beloved of their womb. My God will cast them away, because they did not hearken unto Him; and they shall be wanderers among the nations." (Hosea, ix. 11-17.)

     These words teach that the propagation of their truths is futile, because, through their evil loves, they have perverted the truth and good of the church. If the root is dry, there can of course be no fruit, and hence no perpetuation. The truths of the church are as fugitives and vagabonds in a land where they are only taught perfunctorily, and where men are not willing to subordinate all to their teachings, and also to sacrifice other things to have them taught. Israel will always be a stranger in a strange land as long as children are allowed to grow up in careless fashion among the nations. Jealous care of the young, diligent instruction, and in addition, marriage within the church, - are the means of saving the church, where there is any living church to save.

     Let us then try to group some of the confirmatory reasons for our course, under the following five heads, - recognizing, however, that underneath and throughout them all is the universal ground and spirit of a new age:-

FIVE REASONS WHY.

     First: - Because we can exercise a more careful supervision over the children's morals, provide them with more refining surroundings, and give each one better individual attention.

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     Second: - Because we can teach them systematically, and more thoroughly, the scientifics of the church.

     Third: - Because we can keep them in the sphere of reverence for the holy things of the New Church.

     Fourth: - Because we can thus reach the only field now open to us, where New Church can be received and grow.

     Fifth: - Because we need this work for our own regeneration. After considering these, an answer will be given to certain misconceptions prevalent in the church, concerning what is meant by "going down into Egypt," and by being prepared to meet the world. (To be continued.)
ENTERING INTO THE LABORS OF OTHERS 1900

ENTERING INTO THE LABORS OF OTHERS        PENDLETON       1900

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

     IN the Old Testament the laws of spiritual life were not openly revealed, but a large part of the LORD'S teaching, as it fell from His own mouth, while in the world, was given in a form adapted to the natural thought of men, the laws of spiritual life were: accommodated to the understanding of the simple, the way to heaven was revealed in such a manner that even little children might hear and learn and be prepared by the knowledge of the truth for the spiritual duties of life. And yet, while the LORD speaks to the simple and to children, He speaks at the same time to the wise and intelligent; while He addresses men on earth He reveals at the same time innumerable arcana of wisdom to the angels of heaven; for there is a two-fold sphere of thought in all things the LORD uttered - a sphere of natural thought for natural men, and a sphere of spiritual thought for spiritual men and angels.

     Let us take an example - the words of the text - and let us consider first how those words are understood by men in the world, and the use of such a natural understanding of them, and then let us endeavor to enter into an interior or spiritual understanding of them, and see, as far as we are able, how those words are understood by the angels of heaven, and how they ought to be understood by men in the world who would elevate their thought above the appearance of nature into the spiritual light in which angels are.

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     The Lord had been speaking with the woman of Samaria at the well of Jacob; teaching her of that water, of which if a man drink he shall never thirst, but which shall be in him a well of water springing up into eternal life; which teaching the woman did not understand, for she said, "Sir, give me this water, that I thirst not, neither come hither to draw." She, in common with the Jews, had no idea of a spiritual life, and could thus have no idea of spiritual drink; for a man recognizes truth by the light of that which he already knows and believes. In order to receive spiritual ideas some spiritual idea is necessary, even though it be obscure and general. But in the mind of the Jews there was no spiritual idea whatever, because of their sordid worldly loves. Nor did the disciples of the LORD have any better understanding at this time; and yet it was necessary that they should receive into their minds the idea of a spiritual life in a spiritual kingdom, or spiritual world, distinct from natural life in a natural world; for through them the Christian Church was to be inaugurated and established, which was to be a spiritual Church, by virtue of a belief and knowledge of a spiritual life, or eternal life in heaven after death, and by a preparation for that life while in this world; hence it was necessary that the LORD should from time to time teach them of this new life, of which they knew nothing before, and which they received with such difficulty that it was not until after the Lord's resurrection, especially on the day of Pentecost, that they were able to receive an idea of His spiritual kingdom.

     Therefore when the disciples came to the LORD sitting at the well, they said, "Master, eat," and the LORD answered, "I have food to eat that ye know not of;" but they knew not what he meant, and were surprised at His words, and said one to another, "Hath any one brought Him aught to eat?" thinking of nothing, knowing of nothing, but natural food. But the LORD wished to show them that there is other food besides natural food; hence He said unto them further, "My food is to do the will of Him that sent me, and to finish His work." Then He endeavored still further to insinuate into their minds the idea of a spiritual kingdom which He had come to establish, by impressing upon them that a spiritual harvest was at hand, and that they were the reapers in this harvest, a harvest for the gathering of men into the spiritual granary of the Church.

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"Say ye not, There are yet four months, and then the harvest cometh? Behold, I say unto you, Lift up your eyes and look on the fields; for they are white already for the harvest. And he that reapeth receiveth wages, and gathereth fruit unto life eternal; that both he that soweth and he that reapeth may rejoice together." In these words the LORD showed them that the work of preparation for the establishment of a spiritual kingdom among men had been already made, - "The fields are already white for the harvest." And He taught them that their work was now to reap the fruit of what had already been done by others. "And herein is that saying true, One soweth, and another reapeth. I have sent you to reap that whereon ye have bestowed no labor; other men have labored, and ye have entered into their labors."

     The LORD in the words of the text teaches a general truth which it is most important for every man to realize, even in the natural life of the world, namely, that no man is self-sufficient, that no man lives from himself or for himself alone, and that the acknowledgment of one's dependence on others in all things, natural and spiritual, is the foundation and beginning of spiritual growth, without which here is no interior opening of the human mind, no formation of a truly rational faculty, no taking on of the true measure of a man.

     Our dependence upon the work and labor of others even in natural things is not fully seen or acknowledged by man in general, perhaps for the want of reflection upon it, or because the common habit of thought is self-centered, and begets a self-sufficiency that enables one to see clearly the dependence of others upon him, but dimly and obscurely his own dependence upon others.

     When we reflect upon what men do for us, merely in natural and physical things, the mind is filled with amazement at the extent of it. Does the individual man realize how many men have labored to produce what he has at any given time in the way of food, clothing, habitation, and other things necessary to his natural life? If he could compute the number of those who have actually labored upon the things which he now possesses, he would find the number exceeding great; but if he could estimate the number of persons who have contributed in some way to the given result, who have co-operated directly or remotely to produce what he now has, he would find no end to the links of the chain until it reached the limits of the human race itself, including every man in it; not only every man living now, but every man who has ever lived, even from the beginning of creation to the present time.

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     But how the view expands when we rise from the consideration of the merely physical benefits we derive from the labor of others, to the uses that are performed for our mental growth and development, in literature, art, science, philosophy, religion, and other like things; these uses performed for the individual are in like manner co-extensive with the human race from the beginning to the present time; to say nothing at this point of the uses performed for the individual man by the whole spiritual world.

     We see therefore how much is involved even in the natural sense of the LORD'S words; and that everything we receive and possess, even to the smallest, is a merely entering into and enjoying the fruits of the labors of other men, to which there is scarcely a limit. We have not labored in the production of the things we receive; other men have labored, and we have merely entered into their labors.

     All history shows, when it is regarded by a thoughtful and reflecting mind, and all human experience testifies the same, - that whatever a nation performs and executes in the way of development and progress at any given time, that whatever is accomplished for the good of mankind by any body or organization of men, that whatever any individual human being does or may do in the work of the world, or the Church, for the natural or spiritual good of men, is nothing more than the reaping of the fruits of the labors of others, who have sown the seed, who have prepared the way, who have done the work in past time and in the present, the fruit of whose work is being gathered. It will also be clear, to one who reflects, that the given work is the co-operative product of the whole human race in all ages; and perhaps he will see in this an evidence of the unity of the human race before the LORD.

     In these words of the text the LORD taught a natural truth; that is, a truth from a spiritual origin, but clothed with the light of nature, and adapted to the thought of men who live and move in the sphere of nature.

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He presented to view the operations of a spiritual law, as that law veils itself, and thus makes itself manifest, in the history of nations, in the doings of the Church, or in the experience of individual men, in the natural world; a law that is not unknown among men; for it was a common saying then, as it is now, which the LORD quoted, "Herein is that saying true, One soweth, and another reapeth;" a truth that is known, but scarcely acknowledged and believed; a truth that may be seen on every side, in all the business of the world, in commerce, in every trade and profession, in the history of every art and science, in every use among men, in the world and in the Church; history proclaims it on every page, it speaks aloud in all the activities of human thought and work. Yet men attribute to themselves what they do, oblivious to what others do, to what the past has done, blind to the fact that they are but reaping the ripe fruit of a tree which others have planted and tended and cared for, a tree that was fully grown and ready to blossom and fruit even before they came upon the scene of action.

     In civilization what could the work of this generation be without the work of the generations preceding? Wipe out what they have done, we should have to begin again with the savage, which is next to animal life. Every man indeed begins his life as an animal or savage, and he would so remain were it not for the labors of others, which he enters into. The infant at birth knows nothing and can produce nothing, he only receives of the labors of others, and prepares as he grows older to enter into the fruits of what others have done, merely adding, as he goes through life, a little to the accumulated store of ages, and transmitting what he has acquired, together with what he has received, to those who follow after. We must indeed make our own that which has come to us as an inheritance from the past, but we must acknowledge the labors of those who have preceded us, and how small our labor is as compared with that which has been already done, thankful if it be given us to add a little, while we play our part in the progress of the world or of the Church.

     It is of supreme importance that a man should learn what his limitations are, and it may be said that to truly learn this so as to see it in clear light, - to truly acknowledge what is due to the labors of others, - is to become a regenerate man or an angel of heaven; for it involves a humility such as belongs only to the regenerate or angelic life.

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     The first step in such acknowledgment is that which is taught in the natural or general sense of the text, the acknowledgment of the labors of others who have gone before in the order of time, whether the work of living men, or the work of the men of former generations. The disciples, and those who followed them in the Christian Church, were to acknowledge the labors of the patriarchs and prophets, without which the Christian Church could not have come into existence. The men of the New Church are to acknowledge the labors of the men of all the preceding Churches, without which this Church could not have become the crown of all. We of this generation of the New Church must acknowledge the labors of the New Churchmen who have preceded us, without whose labors we would not have the privileges which we now enjoy. Every man in every work and calling, in every trade and profession, in every form of use or human activity, must acknowledge the labors of those who have preceded him - who have labored before him, in his own chosen work, and without whose labors, which have come to him as an inheritance, he would be in the thick darkness of ignorance. The child must be led to acknowledge, by experience if not by precept, that he is not and cannot be self-sufficient and self-dependent, that what he has is not self-derived, but that it has come to him from others; that he is merely enjoying the fruit of what others have done, and are doing, without which he would be helpless, could do nothing or accomplish nothing. "I have sent you to reap that whereon ye bestowed no labor; other men have labored, and ye are entered into their labors."

     But far more is involved in these words of the LORD than appears in their natural or historic sense. If it is important that man should see his limitations naturally, how important is it that he should see his limitations spiritually! The entire past is now present, and those who have labored in the past are still living and laboring in the present, but in the spiritual world, and far more effectively than when they were in the world of nature; and what is more, they are intimately associated with us in the work we are now doing, and are the mainspring and power, the inspiration and source, the main actors, in the work which we call our work, and which we think we are accomplishing unaided, because such is the appearance.

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And hence when the LORD said, "Other men have labored, and ye are entered into their labors," the real or spiritual meaning is that men in the work they do are but entering into the labors of angels and spirits, who are the "other men" that have labored in the past in the natural world, and the fruits of whose past labors we have reaped, but who are now actually laboring with us, doing the really interior and spiritual part of our work, who are working in the cause while we are working in the effect, and from whom we are therefore no longer separated by distance of time, or length of space, and whose labor is thus something more than a thing historical, something more than .memory, but an ever present existing reality, a constantly real, efficient cause, invisible indeed, unrecognized by our conscious faculties, but still most real and most potent, and all the more potent because invisible and silent.

     In his interior unconscious life, above or within the plane of his sensitive thought and affection, man is in constant association with angels and spirits; that is to say, with men who lived and worked in the world, but who have passed into the other world and are still living and working, though far more effectually than when they were here - work now done by them producing a far greater effect upon men than if they were still in the natural world, consciously, visibly before the eyes of men. For angels are in causes, men in effects; the angels sow, men reap; the angels labor, men enter into their labors. "One soweth and another rapeth;...other men have labored, and ye are entered into their labors."

     It will thus be seen that man can do only that which is already done. This will appear like a paradox to the unreflecting; but let us look through the appearance and we shall see that it conveys to the mind the very essential meaning of the Loan's words, "Other men have labored, and ye are entered into their labors." Man has an important part indeed to perform, which is, that he is to take what the angels have done and make it his own; he must do what is already done, in order that he may enter into the doing, and appropriate to himself as his own the labors of the angels, who are consociated with him in his spirit. Unless they were consociated with him and had already done the things necessary for him to do, had already appropriated from the LORD that which it is necessary for him to appropriate, he could no more make a motion in the things of spiritual life than a stock or a stone; for in that case he would be consociated with evil spirits, and would be doing the evils they have already done, would be appropriating that which his evil consociates in the other world have already appropriated to themselves from hell.

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     It is of supreme necessity therefore that man, while still in the world, should be dissociated from evil spirits and introduced into the society of the good, in order that he may be prepared for heaven and be saved. The necessity is so great that when it cannot be done because of the great multitude of the evil in the world of spirits the LORD comes and effects a judgment, casts the evil into hell, restores order and equilibrium, bringing back freedom of choice to man; so that, while man is permitted to remain in connection with evil spirits and do their work, if he wishes to do so, still for all there is provided the means and the power by which they may be released from infernal thraldom, and be brought into consociation with the angels, entering into the labors they have done and are doing.

     When the LORD Said these words to the Apostles events supremely important to the welfare of the human race were taking place; events that are not recorded in history, that are scarcely alluded to in the letter of the Gospels; events of which the world has known nothing (and of which the world at large still knows nothing) until now, in the LORD'S Second Coming, when He has revealed the internal sense of the Word and laid open the spiritual world to view: events that were accomplished by the Lone in the spiritual world with spirits, while He was still in the natural world with men, culminating in His resurrection from the dead; such events as the Last Judgment, the casting of the evil into hell and the gathering of the good into heaven, the breaking up of the false or fictitious heavens, the tearing off the mask of the seeming angels in them, thus bringing order where chaos reigned before, making salvation possible to every man born into the world.

     The Last Judgment, the subjugation of the hells, the formation of the New Heaven, the establishment of the New Church in the world of spirits preparatory to its establishment in the natural world - all these things, effected by the LORD When He comes - are supremely essential to the salvation of man, because they make it possible that he, while still in the natural world, may be consociated with the good who are in the spiritual world, without which consociation there can be no salvation.

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It is impossible for man to be introduced interiorly into the truth, and be kept in it to the end of life, unless he be in consociation with good spirits; otherwise he would profane. It is for this reason that a new revelation is not made and the arcana of heaven disclosed, until the Last Judgment has been accomplished, a new Heaven formed, and a New Church in the world of spirits. Interior spiritual truth cannot therefore he given to man by the external way until good spirits have their abode with him in the interior things of his life. This cannot be accomplished in the consummated state of the church before the Judgment. Without the labors effected in the spiritual world by "other men," without the labors of good spirits and angels, that is, without the labors of the Divine Truth in them and by them - for truths are "other men" - without the labors of the LORD in His Coming, man is powerless, he is dead, he is lost! But with these labors into which he can enter, he has power from within, he is alive, he is saved.

     It was said that man call do only that which is already done. This is a truth that can be applied to every natural use; but let us here examine its application to the spiritual uses of the Church - which essentially considered are the uses of the priesthood - namely, teaching men the truths of heaven, and so leading them that they may walk therein. The Church in the natural world can do only that which is already done in the spiritual world. The priest, in the performance of his use in teaching and leading, can do only that which the angels consociated with him in his use have done and are doing; that is to say, he can only do in his finite measure what the LORD has done and is doing for angels and spirits and by them.

     Since the Last Judgment, the LORD has formed the New Heaven, and is gathering together the good arriving from the world into societies in the world of spirits, and there by means of angels is teaching and leading them to heaven. This has been done - this is being done - in the spiritual world; and from this the Church derives the light and. the power to do likewise in the natural worlds; and in doing this the Church but enters into labors that are already done, without which the Church could do nothing, without which the Church could not be a Church, but a dead form, such as the old Church is today.

     The priest of the New Church, unless he enters interiorly into the light of the New Heaven, into the light of the angelic societies preparing for heaven, and unless from that light, he does the work which is there done - will be a priest of the New Church in name only.

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If he teaches and leads, it will be from his memory of truth, and not from the light of truth; the quality of his work will be natural and not spiritual; the essential element of the Church will be lacking; and the New Church, such as it is in itself, cannot be established in him and by him; because he does not enter into the labors of others, but thinks to establish the Church by his own might and his own power.

     This law, however, is not only for the priest, but for all who are coming, and are to come, into the Church. This brings us to the special application of the words of the LORD. They were addressed to the Apostles, who were the first priests of the Christian Church, and thus the address is to all priests who go forth to labor in the fields, which, according to the LORD'S words, are white already for the harvest; teaching them concerning those who are to receive, and are able to receive, the spiritual truth of the Word, the Heavenly Doctrine, which they are to proclaim. And the teaching is, that unless the Lord, by His Divine Truth, through the ministry of the angels, has prepared a man to receive, has introduced him into the society of the angels and good spirits, who are already in the truth that is taught, the work of the priest is without effect, barren of result; for there is and can be no interior reception of the truth that is taught in the form of doctrine where there is not this preparation in the other world, and from the other world in the spirit of man.

     Man can do only that which is already done; or, to put it into another form, man can only receive that which has been already received; and the priest can only give that which has been already given. No man can receive a truth that is not already with him interiorly. If the angels have not labored; if the truth of the Word has not labored; if the Word in the truth, and with the angels, has not labored; if the character and quality of the man has been such as not to permit of these labors within him - the labor of the Church, the labor of the priest of the Church, is vain.

     For the labor of man in the world is not labor in itself, though it appears as such, and the appearance is necessary. His labor is merely the entering into - merely the appropriating of labors already done in the spiritual world; and while he labors and must labor as of himself with all his might and power, he will not attribute or ascribe to himself that which is not his own, but which belongs to the LORD, and to the angels from the LORD.

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     Although the labor with him who is to hear and receive is already done, still that which is done must be called forth and ultimated in the natural world, must be seen in the conscious thought, must appear in the clear light of the understanding, must be brought forth from the interiors of his spirit and be made actually his own, in a conscious and willing confirmation in mind and life. This the teaching and the proclamation of the truth accomplishes, and can accomplish, where the preparation has been made, where the essential work has been already done.

     This is the reason why it is said in the Heavenly Doctrine, that the work of regeneration is easier than is commonly supposed; because the work is already done, and man is only to enter into it.

     Here a fatal error may be committed, such as was committed in the old Church, and which brought its consummation and ruin; namely, that since the work has been done, it is therefore necessary for man to do nothing, but merely receive as a passive instrument that which has been done for him. Here is where the fatal error is, that man must receive as passive instrument! Not so; he must receive as an active instrument, and actually make his own - actively appropriate to himself, in faith and life - that whereon indeed he has bestowed no labor, but which he is now to enter into, and actively receive. To receive as a passive instrument that which is done in heaven, is to receive as an active instrument that which is done in hell; and man will thus enter into the labors of evil spirits and make his own that which is theirs. For man cannot receive passively that which flows into him from the other world.

     The Church therefore in its work of evangelization, whether it evangelizes in the world at large, whether it evangelizes with its own members, whether it evangelizes with the children and youth of the Church - must acknowledge that it is only able to enter into the pasture which the LORD has prepared. The Church will thus come to see the true limitations and boundaries of its work; will come to see that it is to reap only where the LORD has sown; and the Church seeing this, the LORD will, in His own way and in His own time, point out where He has sown, and where the Church is to reap; and then will come the harvest.

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SWEDENBORG'S WORK "ON TREMULATION." 1900

SWEDENBORG'S WORK "ON TREMULATION."       LILLIAN BEEKMAN       1900

(On Tremulation, by Emanuel Swedenborg. Translated from Photolithographed copy of the Swedish M. S. By C. Th. Odhner. Boston, Massachusetts, New Church Union, 16 Arlington Street, 1899. Price, 50 cents.)

     SWEDENBORG'S fragmentary work On Tremulation, issued by the Massachusetts New Church Union, is noteworthy both for the interest of its subject matter and the acceptable accuracy and ease of the translation. It is noteworthy also because of the fact that, as the preface happily observes, through all the later "magnificent works of philosophic science, there vibrates the key-note which many years before was struck in the work 'On Tremulation.' Nay, even in Swedenborg's latest theological writings there will be found many traces of the principles and arguments first presented in this little treatise."

     This fact is deeply significant to the New Church student in view of Swedenborg's own statement, in Document 232. In this Document - a letter written November 11, 1766 - he answers a question raised as to the necessary relation between his having been a philosopher, and his choice by the LORD for the great work of the Revelation. "The cause of this has been," he says, "that the spiritual things which are being revealed at the present day may he taught and understood naturally and rationally; for spiritual truths have a correspondence with natural truths; because in these they termitlate, and upon them they rest. * * * * For this reason I was introduced by the LORD first into the natural sciences, and thus prepared; and, indeed, from the year 1710 to 1744, When heaven was opened to me."

     "Every one also," he adds, "is led by means of natural things to spiritual things, - thus affirming in general, that universal of Order concerning the opening and elevation of the mind, which is particularly set forth in the Arcana. "The rational constitutes the internal man, and the natural the external * * * the external of the natural is from the sensuals of the body, and from those things which flow in immediately through the sensuals. * * * But the internal of the natural is constituted of those things which are thence analytically and analogically concluded. * * * Thus the natural communicates with worldly and corporeal things by means of sensual things, and with the rational by means of analogical and analytical things; thus with those things which are in the Spiritual World." (A. C. 4570.)

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     Having adduced this General of Order - that the reasonable ground of such Providential preparation might be perceived in thought - and arguing on the basis of the well known fundamental, that every coming of the LORD is according to His own established order,* and thus His coming or manifestation to the rational mind must be according to the established order pertaining to the degrees of the mind,** he concludes: "Falsities that have been confirmed close the Church; wherefore truths rationally understood have to open it. How else can spiritual things, which transcend the understanding, be understood, acknowledged, and received?"
     *(T. C. R. 53, 89, 90; Inv. N. C. 34)
     **(T. C. R. 779; Influx 20; Dec. 232; A. C. 4570; Inv. 34.)

     And concerning himself personally, during this time of preparation, he affirms: "The LORD has granted to me to love truths in a spiritual manner, i.e. - to love them, not for the sake of honour, nor for the sake of gain, but for the sake of the truths themselves; for he who loves truths for the sake of the truth, sees them from the LORD, because the LORD is the Way and the Truth." (Doc. 232.)

     From all which we may anticipate that even in these few scattered leaves from the studies of Swedenborg's early manhood, bearing date of 1717 and 1719, the conceptions of his thought will be found to wear some general outline of the Natural Verities, the higher laws and principles of which were unfolded in his mind year by year during the period of ordained preparation and heavenly guidance. "For upon natural verities," Swedenborg says in The Last Judgment (Posth) 263, "angelic wisdom is founded;" and correspondence is mighty and orderly in the province of the mind, as in all other.

     It is significant that the man who was yet to state the great revealed definition of Order, in terms of substance and form (T. C. R. 52), and to formulate the law: "All things were formed in motion, according to motion and for motion" (E. A. K. Part I, 69), should thus early have written that there is in us, "a continually moving, tremulatory, and living force, in the leasts as in the greatest." (page 7):

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"That our vital force consists mostly of little vibrations * * *; that the external senses owe their existence to motion. * * * Thus also with the internal senses; what thought is there, or what living recollection in which motion does not effect as well as the first impression as the last?" (page 9.)

     In this is a first clear setting forth of the truth that our perception is the internal, sensitive register of variations. And later, on page 11, comes something still more interesting: "- that which makes the being of a sense is more subtle than the sense itself and whatever is effected by that sense; so that it seems that only a finer sense is able to form a judgment concerning a grosser one, but the latter cannot form any judgment concerning itself. The ear, for instance, cannot possibly know or feel what it is that is vibrating in its organ, or how one thing is moving against another, unless a more subtle organ reveals it. The thought *** is not of itself aware of that which constitutes its own motion and life. In any case the conclusion must be this, that those motions in which life resides are the most subtle of all motions, of a nature such as cannot be seen and comprehended by any comparison with the grosser forms of motion. In this paragraph is involved the doctrine of the degrees of the mind, and of influx, for after evolution. While the identification of the plane of finite man's conscious life with the plane of the membranes, grossest to least, - surprising as it must have been to the readers of his day, - is the first orderly presentation to thought, on the plane of natural verity and law, of that tremendous correspondence revealed in 1748, - that the whole of the Gorand Man is an Organism, to which correspond the membranous things of the body; in which Organism, the LORD alone represents the animal spirits or bloods, (S. D. 3419)

     Other great generals are given. The existence of the animal spirit or nervous fluid is affirmed (pp. 36, 38), - that same animal spirit concerning which it is said in the Diary, n. 3459: "As long as it is disputed whether are animal spirit exists in the fibres *** (the learned can never come even to the outer court of knowledge, nor even see it, but stand afar off)."

     We also find it clearly affirmed that the animal spirit or nervous fluid is distilled by the cortical glands (page 38); that the "undulatory" motion of the brain is the heart and propulsatory power of its circulation (page 16), and that lungs, heart and brains are the general fountains of motion in the body (page 22).

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     In the last chapter there is a very interesting study on the sense of hearing and the vibratory and structural mechanism of sound, which the reader will especially enjoy in connection with the section on the same subject in "The Mechanism of the Intercourse between the Soul and the Body."*
     * This is a different work from Influx, or the Intercourse between Soul and Body. - Ed.

     There is the clear recognition that the vital fluids of the body, by their tremulation, are the actives or agents in the internal, or intra-organic transmission of vibration (page 59); and of air and ether as extra-organic communicants of motion (page 61).

     The four Auras are mentioned also; and mentioned as the very actives and exemplars of modulation: "Air;" "the finer air or ether;" "the solar substances;" and, "the very finest atmosphere" (page 3.) The same four Auras are treated of in the Principia as constituting a fourth Kingdom, the Elemental Kingdom: "every particle having its own peculiar powers of motion and elasticty" (Principia, Chap. I) 1 and are explicated in the Economy of the Animal Kingdom in their physiological or animative relations; and referred to in the Animal Kingdom, Part IV, Sec. VI., where Swedenborg states: "We are never admitted into a knowledge of things unless we consider as many prior atmospheres in their order as there are sensations [or planes of sensation]. Whence are three natural ones, to which must be added a supreme *** by which the universe is ruled and by which the supreme beginnings are endowed."

     But not until later did he make the rational synthesis of these Auras with the successive "bloods," and membraneuus planes of the body, as being themselves the very substance of tremulation and transmitters of motion, in the body (as well as out of it) by incorporation into its structure; so that, - as he says in 1734 in Mechanism of the Intercourse between the Soul and Body (Secs. VII., VIII.), - a knowledge of the operations of human life presupposes a knowledge of the Auras. Though, indeed, something of the kind may have been given in the missing chapters of the short treatise before us.

     Nor do we find any such comprehensive statement as that given in the Corpuscular Philosophy of 1740, which thus associates the first or supreme aura with the human "formative substance," or an anthropoplastic protoplasm; the second aura, with the animal or simply animate protoplasm; and the third aura, or the ether, with the vegetative and insect protoplasm; a statement magnificent in its simplicity; tremendous in its consequence to all thought; and daring indeed, save that Swedenborg was able to affix to it - "This is true, for I have the sign."

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     Nor do we find any full particularization of the vital fluids or bloods as literally the ordinant and provident agents in the bodily economy, such as is given in Economy of the Animal Kingdom, Part I., n. 170, for instance; although "room was left" for it in the passage quoted above in connection with Spiritual Diary, n. 3419.

     This widening sweep and ascension of thought, year by year, and the particular direction of the farther unfolding and definition of conceptions appearing in his early work, is itself deeply interesting and worthy of note; and in one thing especially significant. To use as an illustration the actual organic correspondent of the thing itself, we see - "those parts which are to come continually delineated and projected, so that one is always a plane for another," - till the whole correspondent body of natural truths, - those natural truths in which spiritual truths terminate and upon which they rest (Doc. 232) - is formed complete.

     In the microcosm there exist three general planes, acting by correspondence: 1. The mind or spirit of man; 2. the interior substances of the body which are in intimate substantial and motor correlation with the higher atmospheres, themselves the interior substantiate and motor forces of nature; and, 3. that body itself; or the flesh and bones, full of inert and fixed ultimate matters.

     In this earlier work it was the manifestation of life upon this last most ultimate plane, with which his thought was keenly engaged; although at the same tide he distinctly perceived and noted the fact of the existence of a finer blood (and that of more than one degree) as "the active" to this plane; and also the fact of the Auras, and their external relations with the microcosmic economy in the organs of sense; together with a general idea of the duality of finer blood and aura.

     Later, after covering this ground in the succinct generals of this work "On Tremulation," and in other earlier writings, - the plane of his intimate, reflective study and perception appears to be rather the interior plane of nature; the intension of his mind being turned, with the entirety and thoroughness of inner affection, to the subject of the more interior membranes and active ordinant fluids of the microcosm; together with their macrocosmic correlates, the active atmospheres or Auras which mediate between the spiritual and the inertness of ultimate matter: the result of the "active use" of these providential years being preserved for us in those later works of philosophic science which our translator justly terms "magnificent."

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     In these works of the second period, and dealing we may say in general with the second plane, we find again the clear recognition of the correspondent plane above, both in man and in the macrocosm.

     In two works belonging to the same year, The Principia and On the Infinite, the connection was made between the supreme or first aura itself (that "universal spiritual" - "by which the universe is ruled"), and the "Infinite" and "Lord," as its own substantial and motive Source, Center, and Perpetual Empowerer; while somewhat later (E. A. K. Part II., 260-266), the universe is referred to the Spiritual Sun in terms the formulation of which with regard to the proceeding Divine is scarcely more definite in the Athanasii Symbolo.

     Already, in that pilgrimage in which the LORD was providentially providing for and leading each step of his rational thought, Swedenborg was well on his way to the Mahanaim where he was to have the sight of the "two companies."

     The light of that Spiritual Sun began to be actually perceptible to his very eyes, crowning with confirmatory brightness the daily meditation of his mind; and when, in the weariness of the day's end, he troubled lest those daring universals of the order of "Organic Forms" which he had written, - universals as counter to the science of his day as to ours, - might be of his own thought and leading, not of the eternal Verities and God's guidance, - he was comforted in a dream by night with the assurance that what he had there written, "with God's help was of such a nature that it would lead him on still further, and that he should see things still more glorious." (Dec. 209, no. 176.)

     Already was there formed in his rational life and thought that correspondent body of natural Verities upon which the Angelic Wisdom of the Revelation, in the Second Coming, was to rest (L. J. Post. 263)

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"For spiritual truths have a correspondence with natural truths, because in them they terminate and upon them they rest" (Doc. 232); for the very Word, now to be rationally revealed, was from the foundations of the world, and by it all things were made. In this manner the church, closed in the rational mind of man, by falsities confirmed, was to be opened again, for - "what else is to open it again, except an understanding illustrated by the LORD?" (Doc. 232.) So great is the force of correspondence, impowered by the influx of heaven.

     Thus the little work under notice, On Tremulation, charming as it is in style, and fascinating to the general reader of the Church, is of especial value to the mind that loves to companion Swedenborg, hand in hand, through the successive steps of this "fore-ordained" opening and preparation of the rational mind; since it gives early data not hitherto accessible; and because, too, from its relative place and connection in the trend of that mind's opening, it brings rational confirmation to Swedenborg's own statement upon this particular subject; and all confirmations of this are not only interesting, but it is important they should he firmly fixed in the minds of believers.

     Any word which denies the LORD'S providential opening of Swedenborg's mind into a perception of the verities and laws of interior nature, contravenes Swedenborg's own word.

     And any view of the early works which would tend to thus dissociate the LORD'S providential preparation, and operation according to Order, from this His Second Coming made by means of the enlightenment and opening of the rational mind, of His servant Swedenborg, although it plausibly present itself to a love of the Writings under color of a tendency to exalt them, will not exalt them.

     For let an opinion of this character once gain admittance and hold, in the minds of New Church men, and when it is afterwards seen by them that the Theological teaching of the New Dispensation does indeed rest upon Natural Verities unfolded in earlier works, and is correspondent with those verities, part for part, it will at once be apparent how grave an opening such a preconceived idea in the mind, concerning the early work, has made for infestation and assault upon all living confidence in those Truths which are the LORD in His Second Coming, as being a Divine revelation.

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     Yet, seen that correspondence will be: for it is there! And to such an after-realization of the fact, all the influences of the spiritual world inimical to a genuine faith in the LORD'S New Church, would there lend assistance! Scarcely, indeed, could a more far-sighted move be made by them, to snatch away the vital truth of the Second Coming, - not from the world, for the world does not have it, - but from the belief and love of allegiant hearts and minds in which it has already began to live.     LILLIAN BEEKMAN.
FIVE MEMORABILIA 1900

FIVE MEMORABILIA              1900

     I. THE QUALITY OF THE MERELY NATURAL MAN.

     I. ONCE, from the desire of knowing the quality of the mind of the merely natural man, I looked up into heaven, and besought this knowledge from the LORD. The reason was that I had heard a man, in the highest degree natural, saying that he could see, understand and perceive many things just as rationally as they who are called spiritual, and thence angels of heaven; and he added to what he had said: "Has not each one a like rationality? What makes the difference except a frivolous opinion?" Suddenly then a Satan ascended from the hells. Satans are all merely natural and can ratiocinate skillfully, but from the fallacies of the senses; wherefore they see falses as truths; for all falses derive their origin from those fallacies. When he came in sight he appeared at first with face shining, living white, afterwards with face dead pale, finally with face infernal black. I asked why his face underwent those changes. I received answer from heaven, that such are the successive states of the minds' (mens) of those who are merely natural, for faces are types of minds (animus). The inmost of their minds (mens), because they are infernal, are represented by blackness in the face; the intermediates of their minds by the pallor of death, because they have falsified truths; but the outmosts, by a living whiteness, because while they are in externals, which happens while they are in a congregation, they can think, confirm, understand and teach truths. They have this ability, because rationality is humanity itself, for by it man is man, and is distinguished from beasts.

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But the rationality with Satans is in externals alone; they have none, however, in internals; because in internals reigns the cupidity of adulterating the goods, and of falsifying the truths of the Church; and this cupidity inflows into their rationality and overshadows its light, and covers it with thick darkness, in so far that they do not see anything but falsities in place of verities.

     2. After I had looked at his face, I looked into his eyes, and behold their pupils sparkled as from rays of light; afterwards they became opaque, and the irises became quite green, and finally appeared as if covered by a film (tunica), from which the whole crystalline lens in the pupil appeared as ii it were albugineuus* Having seen these things I asked him whether he could see anything, and he said: "I see clearly and more things than before." And I asked, "How call you see when your eyes have gutta serena? Perhaps you see something from fatuous light within." We responded, "What is fatuous light?"
     * Having a disease that turns the crystalline lens of the eye to a substance like the boiled white of an egg. - TR.

     In order therefore that he might know what fatuous light was, I asked, "What do you think from your light?"

     He said, "I think in clear vision that beasts think just as rationally as man." Afterwards he said that God is nature, and nature is God; and then also that religion is vanity; and further, that nothing is good or evil but that which is delightful or unpleasant, and other like things.

     3. When these things had been said, I proffered some genuine truths, which, before while he was in externals. he had seen and confirmed; and instantly, when he heard them, he turned his eyes inward, recognized those truths, and turned his eyes back again, and with a kind of fringe (limbus) of the film which covered the pupil, he absorbed those truths, and injected them into his own fatuous light, and then he called them falses; but because this appeared before my sight hideous, and as it were deadly, - since in such a manner he slaughtered truths, from which, nevertheless, a man is a man and an angel is an angel, - I abominated his presence; wherefore I turned my face from him; and when I looked back behold I saw him sinking through a kind of gulf into hell; and because the place where he had stood stank from him, I went hastily home; for the Divine truth falsified by Satans, in the spiritual world, stinks like the filth of the streets.

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II. THE FIRST STATE OF MAN AFTER DEATH.

     4. WHEN any man after death comes into the spiritual world, which for the most part takes place the third day after he has breathed out his soul, he appears to himself in a life similar to that in which he had been in the world, and in a similar house, chamber and bed-chamber, in a similar coat and clothing, and in a similar companionship within the house. If he has been a king or a prince he appears in a similar palace, if a peasant in a similar cottage; rustic things surround the latter, splendid things the former. This happens to every one after death, to the end that death may not appear as death, but as a continuation of life, and to the end that the last of natural life may become the first of spiritual life, and that from this a man may go forward to his goal, which will be either in heaven or in hell.

     5. That such a similarity of all this appears to the recently deceased is because their mind remains the same as it had been in the world; and, because the mind is not only in the head, but also in the whole body, therefore a man has a similar body; for the body is the organ of the mind, and is continued from the head; wherefore the mind is the man himself, no longer, however, a material man, but a spiritual man; and, because he is the same man after death, there are given to him things similar to those which he had possessed at home in the world, according to the ideas of his mind; but this lasts only some days. That the mind is in the whole body, and is the very man who lives after death, appears manifestly from the speech of the mouth and the action of the body, instantaneously with the will and thought of the mind; for the mouth speaks in an instant what the mind thinks, and the body executes in an instant what the mind wills. The erroneous belief that man lives after death a soul or mind, and this not under the appearance of a man, but under the appearance of a breath, as it were, of respiration, or as a bubble as it were of air, is because men do not know that the mind makes the interior form of the whole body.

     6. When newcomers into the spiritual world are in this first state, angels come to them for the sake of bidding them welcome, and at the first they are greatly delighted from conversation with them, since they know that they do not think otherwise than that they still live in the former world; wherefore the angels ask them what they think of the life after death, to which the newcomers respond in conformity with their previous ideas: some that they do not know; some that they are breaths or ethereal appearances; some that they are airy transparent bodies; some that they are flitting ghosts, some of them in ether and air, others in water, and others in the middle of the earth; and some say that they are souls like angels in the stars. Some of the newcomers deny that any man lives after death.

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     7. When they have heard these things the angels say, "Be welcome, we will show something new, that you have not known, or have not believed before, namely this, that every man lives a man after death, in a body just a, he had lived before."

     To these things the novitiate spirits reply, "This is not possible. Whence has he a body? Does it not lie with all that belongs to him dead in the grave?"

     To these things the angels respond merrily. "We will demonstrate it to your sight." And they say, "Are you not men in perfect form? Look at yourselves and touch yourselves; and yet you have departed from the natural world. That you have not known this before now is because the earliest state of life after death is just like the last state of life before death." Having heard these things the new guests are astonished and exclaim from joy of heart, "Thanks be to God that we are alive, and that death has not extirpated us!" I have often heard novitiates instructed in this manner, and have seen them gladdened on account of their resurrection.

Translated by Prof. Enoch S. Price.
THINGS OF RATIONAL WISDOM 1900

THINGS OF RATIONAL WISDOM              1900

CONJUGIAL LOVE, n. 163.

     IN general they are called science, intelligence, and wisdom; but specifically they are called rationality, judgment, genius, erudition, sagacity; but because there are sciences peculiar to each one in his office, therefore they are multifarious; for there are those peculiar to the clergy, peculiar to persons of the magistracy, peculiar to their various officers, peculiar to judges, peculiar to physicians and chemists, peculiar to soldiers and sailors, peculiar to artificers and laborers, Peculiar to husbandmen, etc., so on.

     [The foregoing passage has been brought to our attention, as bearing on the recent communications on education. - ED.]

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RESOLUTIONS OF THE "PRINCIPIA CLUB" CONCERNING THE LATE DR. J. J. G. WILKINSON 1900

RESOLUTIONS OF THE "PRINCIPIA CLUB" CONCERNING THE LATE DR. J. J. G. WILKINSON              1900

To THE EDITOR OF NEW CHURCH LIFE.

     At a meeting of the Principia Club of Philadelphia, held at Huntingdon Valley, Pa., December 18, 1899, the following resolutions were unanimously adopted:

     WHEREAS, It has pleased the LORD to call into the spiritual world our venerable brother, Dr. James John Garth Wilkinson, of London, on October 18th, 1899.

     RESOLVED, That the Principia Club of Philadelphia hereby records its grateful appreciation of the eminent services which Dr. Wilkinson, during a period of sixty years, has performed in the cause of New Church Science and Philosophy, as the first editor and translator of Swedenborg's scientific works, and as the first and untiring champion and expounder of that system of natural Truth which has been provided in these works for the use of the LORD'S New Church.

     RESOLVED, That the resolution respecting Dr. Wilkinson be communicated to the editor of The New Philosophy, to the editor of New Church Life, to the Secretary of the Swedenborg Scientific Association, and to the Swedenborg Philosophy Club of Chicago. C. E. DOERING, Secretary.

THE editor of the Western New Church Union Bulletin says that the "Need of the New Church" is, - loyalty in obedience to the light of the New Jerusalem. "We need to begin with ourselves, both ministry and laity, and look to a life according to doctrine. It is not contemplation of doctrine as the ideal of life, but obedience to doctrine as the law of life, that qualifies the church. We expect to see the "remnant" come to us, when we ourselves are only admiring and wondering at the doctrine, not living it. The desire to see the church grow may be only the form self-love takes.... A real concern for the spiritual welfare of others will lead us to live according to the truths we know and understand. The real need and duty of the New Church is, not to invent new methods of attracting people to the Church, and of interesting and holding them, from natural affection, but to live in obedience to what the LORD teaches in the doctrine of the church opened from the Word. This is the LORD'S commandment, and 'Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.'"

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STREAM OF PROVIDENCE 1900

STREAM OF PROVIDENCE       E. E. PLUMMER       1900

By wondrous ways Thy Providence, O Lord,
     Outflows to save and bless;
A stream of peace untold, a sure defence.
     A refuge in distress.

It floweth as a mighty river, free;
     And on its heavenly tide
The lowly bondman and the crowned king
     Alike in Thee abide.

Content with all Thou givest, blessed Lord,
     In each event they see
An angel, glad or grave, whom Thou dost send
     To lead them nearer Thee.

To him who seeks to stem the waves of life,

     Thy Providence appears
A flood of angry waters, vexed with storms,
     A sea of doubts and fears.

Who trust in Thee may dwell with equal mind,
     Or low or high their state;
Nor cross of pain nor mortal ill depress,
     No earthly crown elate.

Borne on the stream of life's unceasing round,
     Returning to Thy throne,
They rest in joy and peace. They see Thy face,
     And dwell with Thee alone.
E. E. PLUMMER.
NOTICE 1900

NOTICE              1900

     THE date of publication, of this magazine, will hereafter be the fifteenth of the month.
Principia Theory 1900

Principia Theory              1900

     JUST at this time, when the Principia Theory has been so fundamentally impugned, the publication of Swedenborg's work On Tremulation seems particularly opportune. In the review of the work which appears elsewhere in this number, are ably traced those universal principles which, enounced in general form in this very early effort, run through all the elaboration of later and riper years, weaving together his philosophy into wondrous unity, and exhibiting substantial correspondence with the revealed truth of New Church theology.

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Editorial Department 1900

Editorial Department       Editor       1900

     NEW CHURCH LIFE AS A MAGAZINE.

     WITH the present year and current number this periodical assumes the magazine form, a departure which, though involving no material change of purpose or conduct, seems to give occasion for somewhat of retrospect as well as for a definition or re-statement of policy.

     The publication of New Church Life began in 1881, just nineteen years ago, when it was decided to continue in that form a manuscript paper called "The Social Monthly," which two years before had been started by the Young Folks' Social Club, of the Advent Society, of Philadelphia. In its first issues the contents of the printed paper exhibited a miscellaneous character, natural in a young-people's organ, including subjects that ranged all the way from theology to humor. But as a logical result of its pronouncement for New Church distinctiveness the Life early began to meet the growing need for a periodical devoted to upholding the standard of the Divine Authority of the Writings of Swedenborg. This standard had been raised about the year 1876, by the then newly-formed "Academy of the New Church," and when the Life came upon the scene, this issue, with others allied to it, - such as "The Second Coming effected in the Writings," "The Writings the Internal Sense of the Word," "The Vastated State of the Old Church," etc., - were confronting the indifference, the mistaken "liberality," and the self-intelligence, which had invaded the New Church and threatened its integrity and very life. To the oft-raised cry of "Peace, Peace," the Academy answered that there was no peace, and could he none until these issues had been faced and settled. Into the struggle went New Church Life, with the enthusiasm of youth, and soon was in the thick of the fray, fighting in the shadow of that doughty champion, the Academy's serial, Words for the New Church.

     With the discontinuance of the serial, in 1886, the Life became the sole journalistic exponent of the Academy position, and about that time the then-editors offered it to the Corporation of the Academy. For a few years the offer was not acted upon, but in 1890 the Council of the Academy decided to accept it, and assumed charge: making no change, however, in the editorial management.

     This was at the time when the Academy. as a result of the distinctive church life which grew up from its teachings and uses, was developing an ecclesiastical tendency which soon after took form in the "Church of the Academy." But when the movement finally crystallized into the "General Church of the New Jerusalem" the Academy, which had become, as a corporate body, greatly reduced in size with the voluntary withdrawal of most of its members, - contented itself with the especial use of conducting schools, theological and secular: and, subordinately, the uses of publication and formation of a library.

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The scope of its prot?g?, however, - the Life, - had meanwhile grown until it included general ecclesiastical uses; and in recognition of this the Academy, in the early part of 1899, offered the paper to the "General Church;" which offer was accepted.

     New Church Life is now, therefore, the official organ and mouthpiece of the General Church of the New Jerusalem. Its principles and its objects, which are set forth briefly upon the second page of the cover, are such as look to the establishing upon earth of a faith and life which shall fittingly and consistently embody the acknowledgment of Divine Authority in the Doctrines of the New Church. The work of the Life is therefore at once constructive and destructive; for the coming of the New necessitates the removal of the Old; and to the falses of an effete theology and the evils of a vastate Church the LORD comes not with the olive branch but with the sword. But even here the Divine work is seen to be really constructive; for the sword of truth slays only evil and the false, and this but liberates from death those in whom is any love of good and truth. In this sense alone, and with such a weapon, does this journal wish to wage war.

     The watchword of New Church Life is, - Distinctiveness of the New Church; since therein lies the journal's sole reason for being. For in the world the field of journalism is already crowded and most highly cultivated, - but in worldly things. To examine and re-classify worldly things in the light of the new Revelation, and to make them wholly subserve heavenly things, - this constitutes a field in which only pioneer work - and scantily at that - is being done. Finally, to further this work it is thought desirable that the pages of: the Life become not merely a channel for ministerial instruction but also a sort of mental meeting ground for its readers, for the interchange of ideas, the introduction of suggestions, questions and answers, on topics no matter how practical so that they are capable of being regarded from something of a New Church view-point. No suggestion is so humble that it may not contribute something to the rounding out of the subject concerned. If the importance of this contributing to the common fund of thought is once realized we think that there will be more who will be impelled to say "right out in meeting" some of the things which they have been in the habit of keeping to themselves or their private circle.

     And now, with these notes and suggestions, - with a thought to the past, an aspiration for the future, and for the present an appeal to kind friends for support and for co-operation in a common cause, - we wish all our readers a very Happy New Year.     EDITOR.
Dr. J. J. G. Wilkinson 1900

Dr. J. J. G. Wilkinson              1900

THE career of the late Dr. J. J. G. Wilkinson, although not closely connected with the organized New Church, represents a life work which gives his passing away especial significance. In recognition of that work, an unusually comprehensive account of its salient features will be begun in our next number.

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NEED OF THE NEW CHURCH 1900

NEED OF THE NEW CHURCH       A. A       1900

     THE New Church Messenger of November 1I5th contains a number of letters from ministers and other active members of the New Church, in answer to the question, "What are some of the special needs of the New Church?" The question seems to have been prompted by a realization of the fact that the message of the New Church has fallen on closed ears, or, to quote one of the Messenger's correspondents, that "after sears of self-sacrificing labor...our numbers barely remain stationary."

     The answers are varied and interesting as showing the general state of thought on this subject. And yet after reading them, one feels at a loss as to what the needs of the Church are. Several of the writers agree that the first necessity is a greater awakening of charity and spiritual life in the individual members of the Church, a greater conformity of life to doctrine. This is of course true, and, with varying conceptions as to what constitutes charity and spiritual life, would be acknowledged by all New Churchmen, even by those who differ most as to the needs of the Church. It is rather the end to be attained, and does not satisfy the mind as to what is needed that it may be attained. On this point several suggestions are made. According to one, the Church needs a "fuller unfolding of the Holy Word in its application to the concrete problems of daily work." According to another it needs a deepening of interest in the LORD'S Revelation; while a third implies that there has been too much interest in that revelation, and that the Church needs teaching from the Word, and "nothing but the Word,"- of the three essentials of the Christian life, relegating to a very secondary position what he calls, "merely speculative discussions." Other correspondents apparently assume that the great need of the church is an increase in its numerical strength, and to this end many suggestions are made. There should be more perfect externals of worship, greater unity of organization in the whole Church, and a scholarly clergy; a better paid ministry; greater activity of women in the councils of the Church; more fresh material in the make-up of committees; and a wider sympathy with the Christian world.

     Do these answer the main question? Would the adoption of the suggestions made result in the growth of the Church? To answer this we must dismiss from our consideration the idea of merely numerical growth, and confine our attention to the real and spiritual growth of the Church; for, as every rational man knows, the strength of a body depends, not on its numbers, but on the spirit and end of the members. How much more is this the case in the Church, whose life and strength are not from man - from numbers - but from the LORD, received in the heart. "Where two or three are gathered together in My Name, there am I in the midst of them."

     To know what the Church needs for its real growth and prosperity we must know what prevents such growth and prosperity. Why does not the Church at large grow? By its missionary efforts new members are brought in, but this addition is more than offset by the constant drifting away of its young people; and the interest of the new members is more than counterbalanced by the lukewarmness and indifference of many of the old members.

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To these two causes, desertion and indifference, more than to any other, must be ascribed the lack of growth, both spiritual and natural, of the New Church at large.

     To what cause is this due, and what remedy is needed? The answer to these questions is contained in the Writings. Three reasons are there given why the New Church will begin with but a few. 1. Because it can only be received by those who are interiorly affected with truths. 2. Because the doctrines of the former Church must first be removed. 3. Because the New Church grows on earth only according to its growth in the world of spirits. (See A. E. 732, A. R. 547.) When we consider the nature of these reasons, we will find that they are reasons, not only why the Church begins with a few, but also why its growth will be extremely slow. The lack of the interior affection of truth and the prevalence of falses, which render the beginnings of the Church small, are surely causes which cannot be removed except very, very slowly.

     The growth of the New Church must inevitably be slow, but the knowledge of this fact should not prevent us from inquiring as to our duty in contributing to that growth. Though it rests not with us to hasten the growth of the New Church except in our own lives, it does rest with us to follow out those means of growth which the LORD has revealed to us; to supply those needs which He has indicated. These needs are contained in the three reasons given above, why the Church will grow slowly. That the Church may grow, therefore, there must be: 1. The interior affection of truth. 2. The rejection of the falses of the former Church; and, 3. The growth of the Church in the world of spirits.

     As to the first, the LORD alone knows who are in or can come into the affection of truth. It is sufficient that we each for ourselves shun the evils which prevent that affection. As to the third, it is also the LORD alone who knows the state and growth of the Church in the other world. This is beyond our control. The second, however, indicates the one great need which we are called upon to co-operate with the LORD in supplying to the Church, that is, the removal of the falses of the former Church. The supreme importance of this is also further indicated by Swedenborg, where, at the end of n. 547 of the Apocalypse Revealed, he adds: "It is certain that the New Church will exist...and it is also certain that the falses of the former church must first be removed." Because of the falsities of the former Church, the New Church is with but a few, and these falsities are what prevent the growth of that Church. The first and crying need of the Church, therefore, is to recognize this, and to remove these falsities from itself. Only as this is done can the faith of the New Church be established with the members of our church bodies. Is this need supplied in the New Church at large? There is indeed a general recognition of the falsities of the former Church, as to purely theological doctrines, but there it has stopped. The church at large does not recognize that these falsities reside not only in the head, but also in the heart; and that they have perverted the whole body; that they are not only in the doctrines of the devastated church, but have entered into and vitiated the philosophy, the science, the thought and the life of the whole Christian world.

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And because this is not acknowledged, there is, throughout the New Church, friendship and sympathy for a church which is utterly vastated, - as to its ideas and its life. And what is the consequence? Members of the New Church seek their social life outside of the Church; they attend the services of the old Church; their thoughts are more active with, and receptive of, the notions and conceits of the day than engaged in the study of the Truths of revelation; their sons and daughters marry out of the Church and are reparated from its life. And we see the result foretold in the Writings, that the New Church will grow slowly because of the prevalence of the falsities of the Old.

     Of all the Messenger's correspondents, but one shows any real appreciation of the importance of this truth. "What means all this effort," - writes the Rev. L. P. Mercer, - "to find just as much good in the institutions outside, and to make believe that they are even better, and are doing more for the world? Clearly it is because we love the world more than we love the Church." The Rev. James Reed, it is true, refers to it, when he says that we should cherish the distinctive faith and life of the New Church, but he gives this rather as an abstract truth generally acknowledged, than one which is being daily denied in the life of the New Church; he shows the truth in a general way, but does not show its vital importance, nor the absolute necessity of its reception and observance. And yet it is just this that is needed to draw the members of the New Church from the falses of the Old, that the New may grow and prosper.

     In most of the letters, on the other hand, we find sympathy with those falses, - an adoption, for the upbuilding of the New Church, of ideas born from a church where not one stone stands on another. Woman suffrage, and interest in the leading problems of the day, are extreme instances of this. But the sympathy is shown not only for the falses of the vastate Church, but also for its concomitant "Charity." The need of the Church is stated to be greater charity in the members; but the whole conception of charity is not that of the New Church. It is not that charity which consists in acknowledging the LORD in His Second Coming, and seeing from His revelation the evils which have destroyed the Old Church and which seek to destroy the New, - evils of man's spirit, unknown or unnoticed in the world; - but it is the charity that the world advocates, charity which, in place of seeing and shunning the evils that surround us, seeks to cover them over; a charity, which as a consequence, sees in the merely natural good of the world an evidence of truly spiritual life. Witness the following from the letter of one of the leading ministers of the Convention: "We need more of the spirit of charity which respects the freedom of others, sympathizes with and enjoys whatever is good and true in them, and for itself, has no wish but to be helpful when there is opportunity." What minister of the Old Church but would agree with this? What idea is here given of the New Church as a New, a Spiritual Church, and of its charity as a New and Spiritual Charity? of the New Church as the ONLY Spiritual Church, and one made necessary by the utter destruction of the former Church, entirely distinct from that church not only in doctrine, but - and more especially - in life?

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With such an idea of the charity that is necessary for the growth of the New Church, coming from a leader in the Church, how can we look for the growth of the Church as a distinct Body! Can we expect more than that it will be regarded by many of its members as a more enlightened sect of the Old Church?

     The history of the New Church for many years past shows, and the letters before us confirm, that the truth regarding the Old Church, and the necessity of our separation from it in thought and life, is not sufficiently taught in the New Church; that the greatest need which it is in our power to supply for the establishment of the New Church, is almost altogether neglected. Can we wonder at the cry of failure, of the fruitlessness of efforts? How can we expect men to cleave to the Church, when they are not taught, and do not believe, that it is the Only Church? that all ideas from without are false? How can we hope to implant the truths of the New and cultivate delight in them, when we still sympathize with the offspring of the Old? How can the light grow when the darkness is not dispelled? Every now and then ideas are being foisted on the Church, by ministers and laymen, which are taken bodily from the "broad Christianity" of a perverted Church, and they are received by too many of our members as the fruits of a broad and liberal mind. What else then can we expect, but the slow, the very slow growth of the New Church - of New Church thought and New Church life?

     The Church does indeed need, as one of the correspondents says, to "return to its first love;" to that love which ruled in the early days of the New Church, when everything from the Old Church was viewed with suspicion: when the Writings were regarded as the Only source of all light and when unceasing war was waged against the notions of the world. In this way only can we have a "renewal and deepening of interest" in the Lord's Revelation. In this "need" of removing the falses of the Old Church be supplied from our pulpits and received in our church life, we shall have less cause to complain of men leaving the church, or being in different to its teachings. And if it be not, then, to again quote from Mr. Mercer, "the light (of the men and women of the Church) will go out and the Church will pass to others," and all the remedies suggested will be of no avail.

     Of what use, in building up the New Church, will it be to preach the "LORD, Faith and Charity," - to "further unfold the Word" as bearing of the problems of daily life, - until men are shown that the LORD and Faith and Charity and The Word. are rejected by the whole Christian Church and can be found in the New Church alone; and that all teaching from any other source is false? How shall men see the truth, until that which is before their eyes in the world around them is seen to be false? And how will more perfect externals, a united organization, make men to see that in the New Church alone is light, or will induce her members to cleave to her and love her truths? And shall we by fraternizing with to devastated Church - our deadly enemy, - or by adopting its false conceit as to the position and duties of women, advance the real growth of our Church?

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     It has been frequently acknowledged by both minister and layman, that many of the members of the church are indifferent, that the children do not as a rule stay in the church. To quote the sentiment of a former treasurer of the Convention, publicly uttered before that Body, Think, what the Convention would be now, had all the children of its members stayed in the New Church; no building that the New Church now has, could accommodate it. The facts are acknowledged and deplored, but the cause is ignored even when pointed out. The Church has suffered from desertion to the Old Church, and this it seeks and strives to prevent. But does it strive to do this by showing that the Old is false, is evil, is dead! No! On the contrary it strives to do it by seeing more and more spiritual life in that church, by preaching its charity and applauding its virtue; by seeing in its spirit of denial, the love of truth, and in its materialism, the awakening of spiritual understanding. The remedy is sought in the evil itself. Its failure has been made manifest again and again.

     And yet, despite all past experience, the Messenger, even while deploring the failure of the efforts of the past, still upholds that spirit of sympathy with the Old Church which has made those efforts abortive. "The message of the New Church," it says, "has apparently fallen on closed ears. For years the teachings of the church have been earnestly proclaimed. It has been a time of devoted effort; yet sometimes the heart of the Church has been tempted to cry out, 'O LORD, how long!'" And the same editorial continues: "The (old) Church has moved almost unconsciously, but still truly, out of the old narrow world into the new and vast world of our modern intelligence;" and again: "Today there is a spirit of inquiry such as perhaps has never been felt before.... Men want new light upon the problems of faith. They hesitate to give up their faith in the divinity of the LORD; for that has been the life of the Church." In which way do these words tend to the growth of the New Church? Do they not rather encourage fraternization, in life and worship, with that Church whose life and faith must first be rejected before the New Church can be established? Do they not encourage that desertion of the church, that paucity in its numbers, which the Messenger itself deplores?

     It is said in one of the letters, that the church needs more scholarly ministers. This is indeed true, but not so much in the way the writer seems to have meant it. The Church needs ministers scholarly with the learning of the church rather than that of the world; men imbued with its truths, impressed with their utter newness, and convinced of. and able to discern, the deadly poison in the conceits and notions of the world. Men who will lead their people to go to the Writings and to shun the vain imaginings of self-intelligence, which in the world pass for the truths of wisdom. With such leaders the Church will surely grow: with such teachers, the falses of the Old will he removed and the light of the New enter.                              A. A.

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NOTES 1900

NOTES              1900

     READERS according to the Calendar of Daily Lessons in the Word and the Writings, published by the General Church of the New Jerusalem, would do well to make up the lessons omitted, by mistake, from the reading prescribed for last December. The omitted lessons include numbers 39 to 90 of the Continuation Concerning the Last Judgment.

     SUGGESTION has been received that for one having no previous information on the subject misunderstanding might arise from the language employed in our December notes on the Rev. J. F. Potts' two papers, which were published in The New Philosophy for October, attacking the "Principia Theory of Creation." In that connection, it is suggested, the expression "an unsuspected mine" might be taken to imply that the publication of these papers in The New Philosophy was the first intimation of Mr. Potts' position which had been received by the "supporters and workers in the recent revival of Swedenborg's Philosophy." That this could not have been meant will be recognized by any one who has followed our news columns, in which was noted the reading of those papers last spring, before the Principia Club, and later, before the Conference of Ministers of the General Convention. The simile "unsuspected mine" was used simply to picture the startled advocates of Swedenborg's philosophy, confronted by a proposition - and from a fellow-advocate - which, if established, would do away with the very corner-stone of that philosophy, - namely the Principia Theory.

     THE Five Memorabilia, of which we begin to present a translation in the present issue of the Life, were written by Swedenborg about the year 1766. This little world contains important Divine instruction, which hitherto has been practically unavailable to the church.

     The original manuscript occupies thirteen folio pages in "Codex 11" of the manuscripts of Swedenborg, which are preserved in the Academy of 1869, nor has it been as yet reproduced by the new process of photo typing.

     A copy of the original was made by Mr. August Johansen in 1785, and conveyed to England by Mr. C. R. Wadstrom, in 1788. An English translation, made from this copy, was published in the New Jerusalem Magazine of London, in 1790, (pp 43-46, 76-84), but has never since then re-appeared in any form whatever. The copy itself subsequently came into the possession of the Swedenborg Society, which body, through Dr. Im. Tafel, procured its publication, in Latin, in 1846. It was incorporated in the Diarium Spirituale as part vii., appendix I, and will be found on pages 124 to 133 of the posthumous work De Ultimo Judicio. The divisions in the present translation are those adopted by the Rev. J. F. Potts in the Swedenborg Concordance.

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General Church of the New Jerusalem 1900

General Church of the New Jerusalem              1900

     THE Sixth Quarterly report from the Treasurer of the General Church of the New Jerusalem, which has just been published and received by the members, shows, on comparison with former reports, not only an increase in receipts, but also in the number of contributors. This is a very encouraging sign, since every contribution may be regarded as an ultimate sign of a desire to co-operate and support the uses of the Church.

     To the Treasurer's report is now added, receipts for the Orphanage, and this beginning, although modest as yet in size, should serve as a very direct reminder to the members and their families.
Monthly Review 1900

Monthly Review              1900

     Concordance to the Theological Writings of Emanuel Swedenborg. By the Rev. J. F. Potts, - November, 1899, part 107. The latest installment of this invaluable work introduces the great subject of "Truth." Other important entries are: "Tree," "Tribe," "Trine," and "Trinity."

     Den Nya Kyrkan, ("The New Church"), a monthly journal, edited by Rev. Joseph E. Boyesen, of Stockholm, Sweden, - November, 1899:

     "The Love of Truth for its own sake;" by Mr. Emil Cronlund. (Translated from New Church. Life.)

     "As one having authority," - (translated from New Church Life).

     "The basis of Doctrine in the New Church," - (translated from the Rev. John Whitehead's reply to Mr. Bjorck, in the Messenger).

     Mr. Whitehead's article was reproduced in New Church Life for September.

     Monatblatter fur die Neue Kirche. Published by the Rev. F. Gorwitz, at Zurich, Switzerland, - October and November, 1899:

     Report of the twenty-fifth general meeting of the Swiss New, Church Union.

     "The History of the New Church in Switzerland," by Mr. Otto Erb. An extremely interesting review of the rise and progress of the Church in Central Europe, from the year 1848 to the present time. This address should be translated into English. We are informed through private sources that the meeting at which it was read was very successful and auspicious for the Church in Central Europe.

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     Morning Light, published weekly by James Speers, at London, - November-December:

     "The Motion and Position of the Earth and the Planets;" by Emanuel Swedenborg. This is a translation of Swedenborg's interesting and suggestive little work, entitled Om Jordens och Planctenzns Gang och Stand, which was published in the year 1718, and may be regarded as a companion to the work On Tremulation, lately published in Boston. The simultaneous appearance of these two works is a curious coincidence, as the respective translators are unknown to each other. It is to be hoped that the English-speaking New Church will before long come into possession of all those of Swedenborg's scientific works which were written in Swedish.

     A biographical sketch of the late Dr. Wilkinson, by his publisher, James Speirs, (Nov. 18). Many of the facts here related will be utilized in the more extended biography which we hope to publish in the next issue of New Church Life.

     "Dean Farrar on the Atonement;" by Rev. R. Goldsack, (Nov. 25) Review of a recent article in The Christian World, in which Dean Farrar boldly proclaims a doctrine which in a remarkable degree approaches the Doctrine of the New Church.

     "The Duration of Hell and the nature of its Punishments;" (Dec. 2) I showing why the infernals must remain in hell forever, but why, also, their punishment consists really in being restrained from the extreme consequences of their evil tendencies, - is not unmitigated torment.

     New Church Independent, a monthly, published by Weller and Son, at Chicago, - November, 1899:

     The "celestial" correspondent of this journal, Rev. J. M. Washburn, of Denver, in an article on "The Spiritual Church," presents a striking picture of the state of the Christian world. We wonder if he realizes that his teaching on this particular subject closely resembles the position of his pet aversion - the Academy.

     New Church Messenger; the organ of the General Convention, published weekly at New York, and edited by the Revs. C. H. Mann. J. K. Smyth and Frank Sewall, November-December, 1899:

     "Degrees of Substance;" (Nov. 29) an editorial review of the recent attack on the Principle in The New Philosophy. The editor shows that "Mr. Potts' critique rests upon a mere play of words, - an attempt to make Swedenborg mean by 'substance' that which he plainly did not mean, when writing the Principia, namely the All of Being."... "But to say that therefore, previously, he held that the Infinite was 'nothing' is to do him the greatest injustice."

     "Why do our Young People leave the Church?" (Nov. 29.) A correspondent, - ("M.") - here assigns as the cause of this evil a neglect to give the young people "something to do" in the work of the Church. "Cease preaching at them at inopportune times; do not let every gathering of the Church people be an occasion for the minister to talk,...appeal to their natural ambitions, to the pride of performance," etc. Such are the remedies suggested as the cure for the love of the world!

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This may be "Homoeopathic" in appearance, but is scarcely "Hahnemannian," and still less "Swedenborgian." The natural delights of the young should nor, indeed, be crushed, but the cultivation of the affection of truth has been tried - here and there and with great advantage, - as the very best means of retaining the young within the church.

     "Report of the Annual Meeting of the Michigan Association," together with the address of the presiding minister, the Rev. E. J. E. Schreck. (Dec. 6.) Very interesting and instructive. Concerning the necessarily slow growth of the Church, the address says: "Since, as we are taught in the True Christian Religion (n. 397), published in the year 1772, had been admitted into spiritual temptation during the many centuries that had elapsed since the Nicene Council was held in the year 318, we cannot expect such a tremendous revolution in the spiritual nature of mankind as would be involved in the assumption that multitudes are now prepared, within a century and a half from the Last Judgment, to undergo, without calamity, those spiritual conflicts on which depends the real internal growth of the Church which is to be the wife of the LORD."

     "The Meaning of Wars," (Dec. 6), by Julian Hawthorne, the well-known novelist.

     "Spoiling the Egyptians," an excellent Sermon by Rev. James Reed. (Dec. 13.)

     "Report of the Annual Meeting of the Maryland Association." (Dec.13) The recent translation of Swedenborg's early work On Tremulation, ably reviewed by Rev. Frank Sewall. (Dec. 13.)

     "Worship," (Dec. 20), a favorable editorial notice of Bishop Pendleton's recent suggestions and recommendations on the subject, in New Church Life for November.

     "The Nativity," and other subjects relative to the birth of the LORD are explained instructively and at length by a number of writers in the "Christmas number" of the Messenger. In order, apparently, that the readers might have these on Christmas Day this number was mailed the week before; and it was dated Dec. 25th instead of 27th.

     Nunc Licet, a monthly, published by the Rev. Albert Bjorck, at Stockholm, Sweden, - November, 1899:

     "A visit to the annual meeting of the New Church In America." Mr. Bjorck here presents a sketch of the rise and historical development of the General Convention and of the Academy, and describes at length the two, radically diverging tendencies which have existed from the beginning in the New Church in respect to the origin and value of Swedenborg's Writings. Mr. Bjorck believes that the action of the late Convention in Boston, in respect to his own case, signalized the ultimate triumph of the anti-doctrinal position which he represents, over the remnant of "Academy principles" in the General Convention. Quien Sabe?

     Nya Kyrkans Tidning. Edited monthly by the Rev. C. J. N. Manby, at Gottenburg, Sweden, - October-November, 1899:

     "From God," a beautiful editorial presentation of the Divine Origin and eternal sufficiency of the Revelation given to the New Church.

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This article, and in fact most that comes from Mr. Manby's pen, deserves a wider publicity than the Swedish language can provide. We regard his productions as among the ablest and soundest in the modern literature of the Church.

     "Preparations for the Second Coming;" a translation of the recent graduation-essay of Mr. Alfred Stroh, A. B. (Nov.).

     The New Church Magazine, the organ of the General Conference, edited by Rev. J. R. Rendell, and published monthly at London, - December, 1899:

     "History of the New Church at Horncastle," in Lincolnshire, (with a charming picture of the chapel).

     "A Trinal Divine Humanity," by Rev. Adolph Roeder, who here describes the Divine Human as it has revealed itself, respectively before, during, and after the period of the LORD'S life on earth.

     "The Rev. William Agutter," a biographical sketch by Mr. Charles Higham. Mr. Agutter was a clergyman of the Church of England, who had warmly received the Doctrines of the New Church, and formed an intimate friendship with the Rev. John Clowes. He died in 1835.

THE WRITINGS IN ICELANDIC.

     Yu hina Nyu Jerusalem og hennar Himnesku Kenningu, ("On the New Jerusalem and its Heavenly Doctrines"). New York, 1899. Paper, 55 pp.

     Kenning hinnar Nyu Jerusalem um Kaerleikann, ("Doctrines of the New Jerusalem concerning Charity"). New York, 1899, 65 pp.

     The appearance of these little works in the most ancient of living European tongues is an interesting event in the bibliological history of the New Church. Thirty years ago the British Swedenborg Society published The Divine Love and Wisdom in Icelandic. The American Swedenborg: Printing and Publishing Society now resumes the work by the publication of these neat pocket editions. The translator is Mr. Jon Hjaltalin, who also translated the former work, and who is, as far as we know, the only receiver of the Heavenly Doctrines in Iceland. He is at present the principal of the College in Reikiavik, the capital of Iceland, and was at one time connected with the Icelandic department in the British Museum; and, while there he formed an intimate and life-long friendship with the late Dr. Wilkinson, to whom the present edition of the New Jerusalem and its Heavenly Doctrines is dedicated. The same volume contains also an introduction by the translator, embodying a brief sketch of Swedenborg's life. The reference to the Arcana Coelestia are omitted in this edition. It is to be hoped that means will be found to circulate these works not only in Iceland itself, but among the many Icelandic settlers in the Northwestern States of this country, and in Canada. We believe there is an Icelandic newspaper published in this country, and the Publishing Society would do well to advertise these publications in its columns.

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EPISCOPAL VISIT TO ALLENTOWN 1900

EPISCOPAL VISIT TO ALLENTOWN       J. W       1900

     FROM December 16th to 18th the Circle here was honored with a visit by Bishop and Mrs. Pendleton, who were accompanied by the Pastor, the Rev. A. Acton, and his wife. The party stayed at the house of Mr. Ebert, where the meetings during their visit were held. On Saturday evening (December 16) the Bishop was welcomed at an informal meeting of the men of the Society. The evening was spent in conversation, and in going over the music for the following day.

     On Sunday the Bishop conducted the services, preaching on the text, The woman clothed with the Sun, and the Moon under her feet (Rev. 12. 1) showing the quality of the New Church, and of the man who will be of that Church. On this occasion, was used for the first time in the Church, the service, "The Unity of God," written by the Bishop and designed to he the beginning of a new Liturgy. It was greatly enjoyed. The congregation numbered 18.

     The evening was given up to a supper at which there were 25 persons present, including children, the latter sitting at a separate table. After some justice had been done to the good things set before us, Mr. Acton, the Toastmaster, offered a toast to the Church, which was responded to by all singing "Vivat Nova Ecclesia." The second toast, 'To our guest the Bishop," was followed by all joining in a song of welcome, specially composed for the occasion. Mr. Ebert, responding, briefly yet affectionately gave expression to our delight in the visit, and to our hope that it may be often repeated.

     The third toast, "The General Church, a spiritual community" was responded to by the Bishop. He began by showing that even in a purely natural sense, it is not good for man to be alone. The life of a hermit is no longer considered a mark of holiness, for it is recognized that man has uses to perform to his fellow-men. From this he led up to the importance of our not only being together and doing uses with men on earth, but of also being with Societies in Heaven. This it is which makes the true church a spiritual community. From these societies all the strength of the Church comes. But this strength, this spiritual force which comes from the angels, cannot he received by a Church except so far as the members of that Church come into union with heaven. It is not for us to say whether we are a spiritual community or not, but it is our hope that such is the case. This however indicates to each one of our members - to those who seem to have no use to perform in the Body - the very important use which they are called upon to serve, - the use of bringing the Church into communion with the Church in Heaven. Only as this is done by the individual members can we hope to be a spiritual community.

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     The Bishop's speech, dealing as it did with our reasons for being together in a general body of the church, was a very important one, and was listened to with great attention. In the above account I have given but a very brief outline of it. After he had finished, the first verse of "Our Glorious Church" was sung.

     The fourth toast, "Friendship, the love of brethren in the Church" was responded to by Mr. Weirbach. The speaker dwelt on the love of brethren in the church as the tie which binds them together and forms them one Society. All the uses that they perform look to the common good of that Society, and beyond and above that, to the common good of the greater Body of which the Society is a part; and above all, to the LORD in whose love they are Brethren. He then showed that this tie only existed when the good and truth in a man, was loved, and not the person. He spoke at some length on the subject of personal friendship, showing that while it is necessary to form external friendships for the sake of business, etc., we should beware of intimate attachments, the friendship of love, which might be detrimental to us in the other life. Mr. Weirbach concluded with a reference to Conjugial Love as the "Friendship of friendships." All then joined in singing the verse, "Descending From Thy Lord Above."

     The fifth toast. "Contentment; the confidence of the Church in her LORD" was introduced by Mrs. Weirbach reading Miss Plummer's hymn, "The LORD Will Provide." Mr. Waelchli responded to the toast with a speech full of affection. The world is full of anxiety and worry. Men constantly fear misfortune; they dream of getting what they have not, or of losing what they have. The fruit of this is seen in the number of suicides that occur daily. That the LORD rules the least things of their life, is known to men, from the Bible, from song and proverb; and yet it has no more effect than a certain pious feeling, awakened when they read. Underneath all is discontent, unrest. This sea of unrest sends its billows against us, and the safety of the New Churchman is to be found only in the Writings. They are the elixir of life, the panacea for all ills and woes; and this, because in them, the LORD is present with man. face to face. True contentment is to regard all things of life as means for use which the LORD has set us to do. This contentment was in the Golden Age, it is in heaven, and it is to come to earth. In Allentown there seems to be cause for anxiety, - the circle seems to have declined; but this is only an appearance, for the Sower still cares for that which He has sown, an evidence of which is seen this evening. Let us remain faithful to our work, and be content in God. At the conclusion of Mr. Waelchli's remarks. Miss India Waelchli sang a selection from the 37th Psalm, "Trust in the LORD." (Psalmody, p. 199.)

     The sixth toast, "Our duty to the Church," was replied to by Prof. L. C. Brickenstein. After referring to our duty financially, Mr. Brickenstein said that our first duty to the church as a spiritual body is to be in it, and we are in it only so far as it is in us. To do our full duty therefore, we must be in conjunction with the LORD, and this is now possible as it never was before; for the New Church worships the Lone in His Divine Human, visible in the Writings of the Church.

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     Mr. Acton then proposed a toast to "The children." In his remarks he dwelt principally on the duty of parents who could not send their children to New Church schools. They should not allow the sphere of anxiety to come over them, but rest content with the LORD'S Providence, and cease not to do all that is in their power to initiate their children into the New Church, by teaching and by family worship.

      The clock now pointed to 10 P. M., and the party, after an informal toast of thanks to the host and hostess, dispersed, and visibly refreshed, wended their ways to their homes. J. W.
OUTSIDE COMMENT 1900

OUTSIDE COMMENT              1900

EDITOR OF NEW CHURCH LIFE:

     THE news of the recent donation of $400,000 to the Academy of the New Church does not seem to rest well on the stomachs of the editors of German religious periodicals. In Your November number was quoted the lament of the editor of Der Lutheraner ("The Lutheran"), that the Lutheran church did not receive this donation. Somewhat in the same strain is the plaint of the editor of the Katlaolische Glaubcnsbate ("Catholic Messenger of Faith"), in the issue of the 21st of September: - "A magnificent donation has been left by a deceased (!) merchant in Philadelphia, Pa., to his sect, the Swedenborgians. It consists of $400,000, which are to be applied to the distribution of the doctrines of Swedenborg. No wonder that those people are in a position to distribute gratis thousands of thick volumes of their false doctrines. If only our people were as zealous in the spread of pure doctrines, as those are in the spread of their heresies."

     Probably the only consolation these editors can find is in the fact that the "merchant" is dead, and there is no telling what symptoms they would develop should they learn that he has actually survived his action. And a third German editor has come upon the scenes; but -in his case the news has not affected the stomach, but instead has "gone down the wrong throat." The editor of the Bote der Neuen Kirche, the organ of the German Synod of the New-Church, in the issue for the 1st of December, quotes and comments upon the above article from the Catholic organ, and, imagining that the legacy referred to is the Jungerich Fund, speaks of the "extremely gratifying results" from the use of that fund in the distribution of the gift-books!                         W.

     The "New Year Number" of the Messenger, (Jan. 3d) appears with a new feature, - a cover, in design at once simple and artistic. The paper contains a symposium on "Significant Events of the Nineteenth Century," as follows: "National and Religious Events," by Hon. John Bigelow; "The World's Parliament of Religions," by C. C. Bonney, Esq.; "Nineteenth Century Literature," by Julian Hawthorne; "The New Education," by the Rev. Frank Sewall: and, "Science in the Nineteenth Century," by Prof. Frank W. Very.

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Church News 1900

Church News       Various       1900

     The General Church of the New Jerusalem.

     Huntingdon Valley ("Bryn Athyn"). - The schools of the Academy and of the Local Church closed for the Christmas holidays on December 22d, to reopen January 8th.

     On the evening of December 23d, the Children's Christmas Festival was held, consisting of simple services, in which the chief feature was the participation by the children in recitation from the Word and in song. Beside the usual representations of the Annunciation to the Shepherds, and of the Manger, there was a reproduction of the Tabernacle.

     On Christmas morning special services were conducted by Pastor Synnestvedt, following the new service, "The Unity of God," which was exceedingly enjoyed, as well for its simplicity and smoothness, as for its impressiveness. An accompaniment of stringed instruments added very much to the rendering of the music.

     In place of the Watch Meeting, this year a short service was held in the early morn of the New year, at 7 A. M., which was attended by considerably over half the congregation. Pastor Synnestvedt read numbers concerning the "morning" as being the first of a new state, and representing the coming of the LORD, to every individual as to the Church; accompanying it with simple but affecting remarks concerning the season and its opportunities for the Church and for its members, in the discharge of duty and the cultivation of charity. After the service all partook of coffee and a light breakfast, together, at which a strong sphere of good feeling and enjoyment prevailed.

     On Sunday, December 31st, the Holy Supper was administered by Pastor Synnestvedt to 47 communicants. The falling off from the usual number was due in part to the presence of some at the ordination service in Philadelphia.

     As a rounding up of the Holiday Season Mr. and Mrs. John A. Wells, on Friday, January 5th, gave a social, to which the guests came as the personification of historical characters, an assumption which consisted not in costume and manners, but in the answering of questions. A lively interrogation, kept up throughout the evening, disclosed the presence of as interesting a collection of celebrities as was gathered into the "Houseboat on the Styx." And these great ones of by-gone days were given an opportunity to display a knowledge (or ignoranc0 of literature, by identifying quotations, written on slips and drawn from a basket, with a sweet prize at the end of each, to be awarded to the correct guesser. The diversion was a marked success.

     The Rev. C. Th. Odhner, on December 3rd, visited the members of the New church in Harrisburg, Pa., where he preached, lectured and administered the Holy Supper. A very pleasant evening was spent, socially, with the Rev. A. B. Dolly and most of the members of his congregation.

     Philadelphia. - On December 31st, Mr. Emil Cronlund was ordained into the ministry by Bishop Pendleton. The Holy Supper was administered to about 37. The city congregation, which seems to be in a growing state, now worships in Glenn's Hall, No. 555 North Seventeenth street, - once the temporary place of worship of the Advent Society.

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     Brooklyn. - On Sunday, November I9th, Bishop Pendleton preached in Brooklyn, and administered the Holy Supper to about it communicants.

     On January 7th the Rev. Henry B. Cowley, of Huntingdon Valley, preached for the circle here.

     Chicago. - The congregation in Chicago has for several years past observed the stated festivals of the Church together with the Glen View members, but this year, owing to the marked increase in the attendance in the city, it was deemed best to have separate Christmas celebrations, - in the city on Sunday preceding Christmas, and in Glen View Christmas morning. At the latter the service on the "Unity of God," - from the advance sheets of the projected liturgy, - was followed, and proved very impressive. A delightful additional feature introduced was the unisonal reciting and singing from the Word by the school children under the direction of the Rev. D. H. Klein.

     There have been comparatively few social events this fall, but those few have been very successful.

     A set of Bulletins for the last quarter has just been distributed, giving information to contributors to the Church as to the total receipts of each of the funds, month by month, and the disbursements of the same. The Bulletin has been tired now for two years, and it has proved itself exceedingly useful in the administration of church finances, where uses have to be maintained continuously from year to year, including the support of the pastor's office, which is made as an act of worship at church services. The Bulletin services to preserve an equilibrium among the funds, so as to prevent the less important uses receiving a disproportionate support, while higher ones suffer, most important of which is the pastor's office. A. E. N.

     For the last two months the Rev. Andrew Czerny has been conducting services every Sunday morning for German members of the New Church.

     LETTER FROM MR. BOWERS.

     Pennsylvania. - Circumstances have so directed my course that the present missionary tour will extend into the year 1900. And though as to outward appearances, not much has been accomplished, yet there are evidences that my tour would have been in some measure incomplete, without my sojourn of four weeks in this State. It was pleasant to be with the people of the Church in Pittsburgh and Allegheny a few days; to call upon the ministers of the New Church in those cities; and, on Sunday, November 26th, to attend Divine Worship, and hear the E. C. Bostock deliver an excellent, practical discourse.

     There are, so far as we know, but few isolated New Church members in the western and central parts of the State; and those few are far apart. At Leechburg, Dr. and Mrs. H--- continue in the faith of the Church and also to instruct their children in the doctrines, and thus prevent those of them who are approaching adult age from being influenced to become members of the old church. It would be well if all New Church parents could make up their minds to pursue the same course. For then, in due time, in most cases, would their children rise up to bless them, - after growing old enough to see the difference between the darkness of the old beliefs and the glory of the New Jerusalem.

     At Johnstown, Messrs. Cyrus Elder and T. C. du Pont always give the missionary a cordial welcome. And though nothing can be done as to holding meetings in that city, those gentlemen have voluntarily extended their "aid to speed the missionary on his way," enabling him to preach the glad tidings in other places. Miss Laura Vickroy is the only New Church lady we know of in Johnstown.

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     A few days were pleasantly spent with our good friends, S family,-two brothers and a sister,-at Phillipsburg, Centre county. They are great lovers books. They possess a full set of the Writings, and a fine library besides, the largest I ever saw at a farm-house in all my travels of more than twenty years. These friends are, and have long been, regular contributors to the uses of the Church. And their manner of doing it, shows that they regard it as a privilege as well as a duty, and that they do it from affection for the Lord's New Church.

     Our people at Williamsport and Renovo were also visited; and, as usual, an enjoyable time was had with them. At Renovo, on Sunday, December 10th, services were held at the home of Mr. J. R. Kendig and family. A sermon was delivered, and the sacrament of the Lord's Supper was administered. My time did not permit me to undertake to climb the mountain at North Bend, near Renovo, and visit the Van Sickles.      John E. Bowers.

     Canada.

     Berlin. - On Sunday, December 10th, as the result of an endeavor talent of our young people, a musicale was held at the house of one of the members. About seventeen of the young people contributed numbers, including piano and violin solos, and other vocal and instrumental pieces. Mr. S. H. Roschman's newly formed orchestra rendered several pieces most creditably. After the programme light refreshments were served. One condition, - which may not in the future be so strictly observed, - future be so strictly observed, - was, that only those willing to contribute to the evenings, entertainment could attend. It is hoped that this experiment may be repeated at certain intervals.

     Our Christmas services were held on the morning of Sunday, December 24th. He new form of service, on the "Unity of God" which was used on this occasion at the suggestion of the Bishop, the gave general satisfaction. In the evening a combined service for the society and school was held, for the purpose of bringing offerings to the LORD. There was a large attendance of little ones despite the wintry weather. After a short service and address the offerings were brought forward and later oranges and grapes were distributed.

     Parkdale. - On Friday, November 24th, a social was held, under the auspices of the young people; the evening was devoted to dancing, refreshments being served. The attendance was not quite so large as is usual on such occasions, but those present had an enjoyable time.

     On Sunday, December 24th, we has special services. In the morning the new service, entitled "The Unity of God," was used and an instructive Christmas address was delivered by Pastor Hyatt in place of the sermon. The Christmas celebration was held in the evening, and consisted of a short service, during which the school children sang five of the short selections from the Psalmody. The offering, in which both old and young participated, was followed by an entertainment consisting of recitations, choruses, violin and piano duets and solos, by the children of the school, who acquitted themselves remarkably well and afforded satisfaction and delight to all present. Charles Brown.

ENGLAND.

     Colchester. - On Sunday. October 8th, a scene, probably unique in the history of the Church was witnessed at the house of Mr. and Mrs. Alfred Godfrey on the occasion of the baptism of their infant daughter Doni.

     The dear old lady, whose career was briefly sketched in the July number of New Church Life, has become one of the truest members of our society taking an active interest in all its doings and in the development of the Church in our midst.

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Though dwelling, at a considerable distance from the centre, she often finds means to attend our services and social gatherings, and no one has participated more heartily in them. Events were so ordered as to enable her to visit Colchester for the purpose of taking part in our Annual Meeting on Thursday, October 5th. She was the guest of young Mrs. and Mrs. Knopp, who afterwards invited her to remain for the Sunday services, which she eagerly consented to do.

     During the many conversations which it has been our privilege to have with this lovable soul, the subject of baptism was several times touched upon, but as might be expected, the need for this did not present itself clearly to her mind at first. However, the point was not pressed, because those who knew her best, also knew that as soon as the necessity was seen, the steps needed to ultimate her conviction would be willingly taken. And so it proved; for when the arrangement to baptize the little newcomer was announced, she expressed a desire to be baptized herself; this decision giving us al the more pleasure because it was arrived at quite spontaneously, and as she herself put it, "under a direction indication of the Divine leading."

     Pastor Acton performed the ceremony, which was simple in character, but most impressive to the few friends who had assembled to see Doni Godfrey, aged 8 days, and Ann Maria Wagstaff, aged 78 years, admitted into the visible church of the Lord on earth. Singularly appropriate and touching were the words, "bless O Lord these thy children now before Thee," for most assuredly both were children in His sight; one in the Innocence of Ignorance, with life all before her; the other in the Innocence of Wisdom, which, as we are taught, comes from having seen evils and removed them by Divine help, with its attendant state of serene security in the Lord's protection. These she knelt, with most of her earthly course behind, patiently waiting for the curtain to be pulled back and to enter fully into the Life beyond. What a reality this is to her can be seen from the promise which she has already given to us: "when I go into the Spiritual World I shall be able to tell the angels how the Church is progressing here, and if I can do anything to help the near and dear ones I shall then have left behind, it will be my delight to do it.

     So, in His own way, the LORD builds up His church in both worlds; here by the birth of infants within its sphere; there by giving a perception of its Heavenly Doctrines to those of adult life; and yet again, by leading into its fold those of a ripe old age. And to the New Churchmen who realize the true significance of it all, it brings hearts swelling big with gratitude.

THE CHURCH AT LARGE.

     Michigan. - Information concerning the Michigan Association Meeting, which was held October 14th and 15th, 1899, comes to hand - through the Messenger (Dec. 6) and private sources - rather late. The meeting, though necessities made the attendance less than last year, was considered "fully as useful and delightful, and, in some respects, even more earnest and important." The Presiding Minister's Address is referred to in our "Monthly Review."

     The Association consists of two active societies; one active in the winter, the other in the summer, - roughly speaking - one being in Detroit, the other in the farm country some miles north of that city. The Pastor, Mr. Schreck, who ministers in Detroit during ten months of the year, makes periodical visits to the Almont Society, and during July and August attends regularly to his duties there. What by many was regarded as the feature of the meeting, was the Rev. L. P. Mercer's powerful sermon on "Spiritual Affection for the Church." We may remark that if it was equal to his sermon on "Gifts for the Tabernacle," published in the Messenger for November 1, it "was a very good one indeed."

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It is stated that his appeals to the people for the Church, are bearing fruits.

     The officers of the Association were re-elected. Limited space compels our curtailing the account as to interesting features mentioned in the Messenger.

     The Rev. E. J. E. Schreck, President Minister of the Michigan Association, sent out a tastefully gotten up "Christmas Message" to all receivers of the doctrines residing within the limits of the Association. It sets forth the meaning of the Lord's Coming, especially as completed by His Second Coming, revealing Him in fullness to the sight of man's mind as well as to his body. Emphasis is laid upon the necessity of distinctive New Church worship as a common bond, and invitation is given all who wish to enter into that fellowship through the gate of baptism, and further by joining this, or some other, Association.

     New York. - On the first of the year the Rev. J. C. Ager reached the 35th year of his pastorate in the Brooklyn Society; and on account of his failing health and by previous arrangement, the office became vacant, Mr. Ager becoming Associate Pastor. This leaves him free to prosecute his labors as translator of the new editions of the Writings being issued by the American Swedenborg Printing and Publishing Society. Pending the selection of a Pastor Mr. Ager will continue to officiate.

     Missouri. - "The St. Louis Society has begun to hold quarterly meetings for the purpose of considering how to make the church more effective in its work. At the first meeting held on Thursday evening, November 16, the pastor, the Rev. S. C. Eby, read a paper in which he pointed out that the church, while constituted of good and truth, must come into the best organic form in order to perform uses. The Rev. L. G. Landenberger presented a paper on 'The Supreme Use.'" - W. N. C. M. Bulletin.

     Massachusetts. - The Massachusetts New Church Woman's Alliance held its regular monthly meeting on December 11th. The regular paper of the afternoon was read by Miss Margaret Worcester upon the "Life of Swedenborg." She gave much of interest in his life and the fundamental principles of the doctrines. - Messenger.

     New Jersey. - The Rev. J. S. David has accepted a call to the pastorate of the Vineland Society for the year 1900. He will preach of lecture every Sunday morning and evening throughout the year excepting during the month of August, when the church will be closed.

     Illinois. - At the last meeting of the Illinois Associate a resolution was passed requesting the superintendents of Sunday schools to have the scholars repeat the Faith of the New Church in concert. Mr. Geo. E. Morgan, of Fulton, Ill., kindly printed some cards for the missionary on which are the Lord's Prayer, the Ten Commandments and the Faith of the New Church, which he will be glad to furnish gratuitously to schools and to isolated families for their children. Address, Rev. L. G. Landenberger, 3741 Windsor Place, St. Louis, Mo.

     A New Church Sunday school with fifteen scholars has just been organized by the Rev. B. H. Van Breemen among the Dutch people near Englewood. - Bulletin

JAMES JOHN GARTH WILKINSON 1900

JAMES JOHN GARTH WILKINSON              1900

NEW CHURCH LIFE. Vol. XX.          FEBRUARY, 1900.          No. 2.
[Photograph of James John Garth Wilkinson]

     THE name of James John Garth Wilkinson is carved deeply upon the annals of the New Church by uses manifold and great. For more than sixty years he was among the foremost of those who have carried the literary standards of the New Jerusalem, and stood eminent alike as a biographer of Swedenborg, as an editor and translator of the Theological Writings, and as a philosophical expounder of the Doctrines of the New Church. But the distinct mission of his life, the use in which he stood pre-eminent, nay unique, was not in the purely theological domain but in the untrodden field of New Church Science. Here he looms in the dawn of New Church history as the first scientist of the Church, as the pioneer who first discovered and made known the magnificent system of natural truth which for a century had lain hidden in the scientific and philosophical works of Emanuel Swedenborg. The first translator, editor, and commentator of these works - as such his name will be immortal in the endless history of that Church which is to pave a highway between Egypt, Assyria and Israel.

     Dr. Wilkinson stands unique also as the only professed New Churchman in the nineteenth century whose name and voice reached widely into the literary and scientific world, and as such he has effected more perhaps than any other single member of the Church in making known the name of Swedenborg and the existence and the general character of the new Revelation. This fame rests in the first instance upon the enthusiastic references made to him by Ralph Waldo Emerson, who characterized Dr. Wilkinson as - "a philosophic critic with a coequal vigor of understanding and imagination comparable only to Lord Bacon's, who has restored his master's, [Swedenborg's] buried books to the day, and transferred them, with every advantage, from their forgotten Latin into English, to go round the world in our commercial and conquering tongue... The admirable preliminary discourses with which Mr. Wilkinson has enriched these volumes, throw all the contemporary philosophy of England into shade, and leave me nothing to say on their proper ground." (Emerson's Essay on Swedenborg, in Representative Men.)

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     And in his volume on English Traits, in 1856, Emerson again refers to Dr. Wilkinson in his usual exaggerated style:

     "Wilkinson, the editor of Swedenborg, the annotator of Fourier and the champion of Hahnemann, has brought to metaphysics and to physiology a native vigor, with a catholic perception of relations, equal to the highest attempts, and a rhetoric like the armory of the invincible knights of old. There is in the action of his mind a long Atlantic roll, not known except in deepest waters, and only lacking what ought to accompany such powers, a manifest centrality."

     Such notices, and the personal friendship and admiration which he gained among other eminent contemporaries, for a time proved a delusion and a snare to Dr. Wilkinson by awakening with him and others the hope that through such means the light of the Heavenly Doctrines might be brought into the Egyptian darkness of the learned world. This missionary hope is evident in most or his works and has considerably weakened their usefulness to those who alone were willing or able to appreciate. The learned world paid no serious attention to his teachings. Ephraim remained "wedded to his idols," and Dr. Wilkinson finally came to recognize the unteachable condition of the learned as a class. The members of the New Church remained from the beginning to the end his one appreciative public.

     An interview with Dr. Wilkinson was ever a rich feast to a New-Churchman visiting London. His home ever since his marriage in 1840 was in the northern part of the city, at 4 Finchley Road, St. John's Wood, a quiet, pleasant neighborhood with a sphere of culture and refinement. Our venerable friend himself, when the present writer had the privilege of meeting him, was in his eighty-third year, a distinguished old gentleman, hoary and of heroic stature, erect and powerful like some ancient viking, but with the spirit of a youth and the heart of a child.

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A sweet geniality beamed through his eyes; the old-world courtesy of his greeting, the sympathetic grasp of his hand, and his conversation - lively, suggestive, sparkling and free, - quickly established familiar relations between host and visitor.

     What visions were called up in the presence of this faithful old champion of the truth! Visions of the childhood of our beloved Church, the days of the "thirties" and "forties," the intellectual labors of Noble and Mason and Smithson, of Spurgin, Clissold, Rich and Strutt; the bold aspirations and unfulfilled hopes of that little band of explorers who had discovered a very ocean of truth in Swedenborg's philosophical worlds, and who labored so earnestly to convince the world that the new waters were other than some deserted and messy old mill-pond. But there were visions also of that future day when the work of these men will have reached an unexpected fruition, when at least the members of the New Church will have become fully convinced of the discovery; when hearts will be found willing and minds able to set gut anew Church is to "feed the nations with a rod of iron."

     That day is distant still, but here was Dr. Wilkinson, the living monument of the discovery, himself the leader of the young explorers and the first to cry out in joy "He thalatta, He thalatta." (For the Doctor spoke in the Attic dialect, pure Athenian English, the dew of Hymettos well seasoned with the classic salt.) And now though he is gone, who was the last survivor of his brave comrades, he still is here, and any one can still have the pleasure of an hour's conversation with his spirit, - for he wrote just as he talked, vigorously, affectionately, instructively.

     The most striking characteristic of Dr. Wilkinson's mind was his intense devotion to the truth for its own sake. The witness of this love is the relative obscurity in which he chose to live and die. The love of this world and its glory must have offered many a sore temptation to a man of his genius, attainments and instincts. The friend and associate of Dickens, Oliphant, Tennyson and Ruskin, admired by Carlyle and flattered by Emerson, what a career could have been his had he been willing to compromise his principles or betray his highest ideals. But though the glamor of the literary world long continued to possess a certain fascination for him yet he never concealed the more unpopular elements of his faith, but continued to the end, the uncompromising Swedenborgian scientist and New Church knight of the pen, without fear or reproach.

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     With a manly honesty he never claimed for himself the honor of any of the grand principles which he expounded, but ever pointed with gratitude to his master, Swedenborg. And as he advanced in years he came to recognize and proclaim more and more clearly the Divine source of Swedenborg's inspiration.

     And yet, though claiming no originality, he certainly was one of the most original minds in the history of the New Church. His works fairly bristle and scintillate with fresh and unexpected thoughts and suggestions, with new puttings and applications of the Doctrines in the fields of natural science, political economy, history, and philosophy. Rapid, versatile, inexhaustible, he carries his readers into ever new regions. Now they are with him on some mountain top, enjoying grand perspectives of worlds and eons, now wandering peacefully in fields of quiet meditation, and now invading the dark abysses of human error where he is giving valiant battle to the monsters of modern infidelity, learned insanity and scientific cruelty.

     He had, of course, his faults and limitations. One of his weaknesses as a writer was the result, apparently, of a superabundant and embarrassing wealth of expression. One of his personal friends has said of him, - "A trouble with Dr. Wilkinson is his extraordinary knowledge of words. Apparently, his urgent eagerness to utter them sometimes causes them to tumble over each other." But a more serious fault than this is the lack of methodical arrangement and the diffusiveness from which most of his works suffer. He sometimes dives into a subject at the middle instead of the beginning, and when tired comes out of it again, leaving the reader in perplexity as to the conclusion. His thoughts are often too rapid to follow with convenience; his imagination is too lively and his mind too ardent and poetical to be strictly logical; and his arguments now and again are more bold and dashing than well-digested and convincing. His style is much affected by the mystic, oracular notes of the old Icelandic Sagas which he loved so well, and his latest works are especially obscured with an hierophantic but pathetic mist.

     But all these faults may readily be forgiven, for the great love which inspired him and the great use he has performed. This love gave him no rest and impelled him to labor unceasingly with an energy and industry which appear the more admirable from the fact that most of his literary work was accomplished in the midst of the arduous duties of his medical practice.

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His life was given to the service of the truth, and he labored joyfully, faithfully, and well.

     James John Garth Wilkinson was born in London June 3d, 1812. His father, James John Wilkinson, was a well-known barrister of Gray's Inn, and finally a judge of the County Palatine of Durham. His mother, nee Harriet Robinson, came of a family which had been associated with the history of the New Church from its very beginning, her father, George Robinson, having been one of the twelve men in London who, on June 1st, 1758, ordained the first ministers of the distinctive organization of the Church. Her brother, George B. Robinson, was one of the earliest members and most earnest supporters of the Swedenborg Society, and it was from this uncle that Dr. Wilkinson received his first knowledge of the Heavenly Doctrines of the New Jerusalem.

     After a careful classical education the subject of our sketch began his study for the medical profession at Newcastle in 1828. Six years afterwards he was admitted as a member of the Royal College of Surgeons and began the practice of medicine in London.

     The year 1837 proved a most important turning-point in the spiritual and professional life of the young physician, then twenty-five years of age. He now became convinced concerning the genuine Law of Cure which had been promulgated by Samuel Hahnemann. The Science of Homoeopathy was at this time in its very infancy, and its principles were then, as indeed they are still - though with some modification - decidedly unpopular in England, and it required no ordinary courage to turn from the Old School to the New; professional ostracism and persecution would seem sure to follow, but we know not any particulars as to this in Dr. Wilkinson's case. In time he built up a large and successful practice and rose to eminence in his use as one of the most prominent Homeopathists in England; members of the aristocracy sought his services, and the duke of Northumberland was known as one of his patients.

     In the same year, (1837), our young savant embraced also those laws of Spiritual Cure which had been revealed to the world through Emanuel Swedenborg. Almost against his will he was constrained to admit their rational beauty and self-evident truth; but when once convinced he received them enthusiastically, sold all his theological belongings and purchased the precious Pearl of the Heavenly Doctrine.

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And now began his long career as an active member of the New Church, - for as such we must acknowledge him, although he never formally connected himself with the distinctive organization of the Church. His reason for remaining nominally in the Established Church is unknown to us. But he never attacked the outward organization, as has been done by so many other "non-separatists." In his reception of the new faith there was no reservation, and he always mingled freely with his co-religionists, associating and co-operating with them on the social plane and in the literary uses of the Church. The special field of his activity in this respect was the Swedenborg Society, then known as the "London Printing Society," which had been instituted in the pear 1810 for the purpose of "printing and publishing the Theological Writings of the Hon. Emanuel Swedenborg This body had long been the common meeting-ground for all classes of those who had accepted the Doctrines of the New Church, and remains to this day the most efficient instrument in this world for the dissemination of the inspired works in and through which the Lord has effected His Second Coming.

     Dr. Wilkinson became a subscribing member of this institution in 1837, and was elected a member of the governing "Committee" at the annual meeting of the society, on June 19, 1839. He was soon afterwards appointed the first librarian of the society, and his active mind seems to have inspired at once a new life and quality in the body. A bolder front was now shown towards the outer world, and the operations assumed a more literary aspect and greater proportions than before. Dr Wilkinson remained a member of the "Committee" until 1857, when he left it for reasons which will be explained hereafter. But in 1875 he returned to his old allegiance, and in 1886 he became a "life-member" of the body.

     At the meeting in 1839 the Rev. Manoah Sibly presented to the society several manuscript copies of minor works by Swedenborg, which after an adventurous history had come into his possession, and which never had appeared in any printed form. These were now placed in the hands of Dr. Wilkinson, who in the same year brought out for the Swedenborg Society the first English translation of The Doctrine of the New Jerusalem concerning Charity, and in the following year an edition of the same work in the original Latin.

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In the preface to the English version, the translator made a vigorous plea for the preservation and publication of the remaining manuscripts of Swedenborg, and he thus gave the first impetus to the movement which was continued, through various stages, by Dr. Immanuel Tafel, and Dr. K. L. Tafel, and which is still going on in the present work of reproducing the manuscript of the Spiritual Diary. Dr. Wilkinson himself continued his editorial labor by bringing out the first editions of Canones Novae Ecclesiae and De Domino et Athanasii Symbolo, both of which were published in London, in 1840.

     In the year 1839 Dr. Wilkinson began also to make a name for himself in the literary world at large by the preface which he wrote for his new edition of the then almost forgotten Songs of Innocence and Experience, by William Blake. This volume had been published, originally, in 1787, at the suggestion of John Flaxman, Blake's intimate friend and patron, through whom the poet received the ideas of New Church principles which appear in hazy manner in his works. The lively imagination, grand themes and symbolical language of Blake proclaimed him a kindred spirit to Dr. Wilkinson, who was the first that called public attention to Blake's real merits as a lyric poet.

     But simultaneously with this literary "find," the Doctor discovered another volume of neglected "poetry," a volume forgotten nearly a hundred years, - poetry far more sublime than William Blake's, the poetry of genuine truth concerning the body and the mind of man. Swedenborg's Regnum Animale came to his notice, and here our young physician "met his fate," in the shape of that cause to which he was to devote the best energies of his life. It was a case of love at first sight, and he entered at once upon his service by beginning, in October, 1839, his translation of this crowning work of Swedenborg's physiological and philosophical career.

               (To be Continued.)

"We shall help our children most by our regeneration, and by lavishing upon them the pure love with which the Lord will gift us."

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THOUGHTS ON EDUCATION. II. 1900

THOUGHTS ON EDUCATION. II.              1900

     THUS far we have attempted to show upon the broadest grounds that a new church requires a new education. Let us now take up in order the five reasons I have sketched out, in confirmation of our position and in answer to the question "Why do we educate our children in schools of our own?"

     FIRST REASON.

     Because we call exercise a more careful supervision over their morals, provide them with more refining surroundings, and give each one better individual attention.

     These advantages are more easily obtainable in our schools than in the public schools, partly on account of our smallness, partly on account of the zeal and intelligence of our teachers, but mainly on account of the closer touch between teachers and parents, and the greater unanimity and co-operation of parents with each other. Inasmuch, however, as these conditions might be duplicated by a private school, (say in a refined and well-to-do neighborhood, where the finest teachers can be obtained, or even in some cases in humbler surroundings, where the moral tone is good) and the teacher happens to he a gifted one), - therefore it must be admitted that we cannot make this alone a reason for maintaining exclusively New Church schools. These natural advantages constitute confirmatory reasons which add themselves to the deeper ones, but which without the latter are not conclusive. Under this head we might introduce a category of the errors and shortcomings of modern pedagogy; - but why criticize methods (from which, indeed, we are compelled to borrow) when it is the end for which those methods are used that is the real issue?

     Whether modern education really does educate in the broadest sense, - whether it is one-sided and ineffective in producing all - around men, - might be only a question of the relative perfection or imperfection of different schools, - imperfections from which even our own may not be exempt. As to efficiency in equipping youth for the external uses of this world, each school has its shortcomings; no school, probably, has them all. For a clear understanding of our real ground, it seems best that we should not rest our case against the schools of the world upon their shortcomings alone. These exist, and they are ofttimes grievous, but still one can find not a few schools which have good points, pedagogically, which we are glad to adopt.

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Especially in the matter of pedagogical methods and of the facts or phenomena of the kingdoms of nature and of man as a citizen of this world, are we indebted to them. This much by way of concession, - and I believe it is all that we can concede, consistently with our new light and new spirit and higher ends. But I will refer later on to "Egypt," and the necessity of discriminating as to what we should borrow thence.

     SECOND REASON.

     Because we can teach the children systematically and more thoroughly the scientifics of the Church.

     Sunday-schools, with their one hour a week and untrained teachers, are admittedly inadequate to this work, tho' daily teaching at home may make up this deficiency, and a good Sunday-school, whose teachers are filled with zeal, can accomplish a good deal. But the Writings tell us that the systematic teaching of Doctrine is best done by priests, and a New Church day school gives them the opportunity to do this more adequately.

     Sunday-schools, therefore, while useful auxiliaries, especially if filled with zeal and the new spirit, and backed up by the home influence and teaching, are still but partially adequate. And when, as is too often the case, they are not so good or well-backed up, well, the history of the church has no sadder page than the result.

     THIRD REASON.

     Because we can't keep them in the sphere of reverence for the holy things of the Church and the Word.

     This, I believe, is the very pith of the matter. n good school of the world may furnish the children with the needful preparation for the world and its temporal uses, - map also initiate them into the prevalent way of keeping the second or man's table of the Law, - but not as a part of the first table. It can teach morality, but not from the right ground; to shun evils, but not because they are sins against God. Thus their moral life covenants them unto the world, and not unto God.

     Do you question this? Let us weigh the first four commandments, each with a single sentence, just to suggest our meaning.

     First, - "I am the Lord thy God." Who is? The Lord Jesus Christ, who came on earth? What is the prevailing persuasion?

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     Second, - His Name - all that by which He is worshiped - the Word. Is there genuine reverence for this?

     Third, - the Sabbath, - the conjugial; - the spiritual union of the Lord with the Church, - of good with truth. Is not the prevailing persuasion respecting this commandment merely formal and even pharisaical?

     Fourth, - Honor father and mother, - the Lord and the Church, - the New Church, Bride of the Lord; what, I repeat, is the prevailing persuasion anent these? Are they not rather despised?

     The formation of the incipient will and understanding is effected more through the subtle spheres of persuasion imbibed from teachers and companions than by formal teaching.

     Here again we see that it is the spirit of the age - the public opinion - which dominates throughout a system of education. Can you imagine an English or American boy educated entirely abroad, and yet having the Anglo-Saxon spirit? No indeed. If you want to propagate the spirit of Anglo-Saxon institutions, you must educate your young within the pale of their influence, and then you may send them forth securely. But if they are also to perpetuate this spirit, carry it into new quarters, and hand it down to their descendants, they must get them a wife from their own country and their own people, as did Isaac and Jacob.

     FOURTH REASON.

     Because we can thus reach the best field now open to us, where the New Church can be received and grow.

     The field of protestant Christendom seems to have been pretty well worked by the many evangelistic agencies of the Church, but with meagre results. We cannot but feel deep regret that so much self-sacrificing zeal should have been so poorly rewarded; but is it not after all only a confirmation of the abundant teaching, in both the Writings and the Word that only a comparatively small remnant of the vastated church are likely to receive the new evangel, and that the New Church will be built up eventually among gentiles, or "those far removed from Christendom?" But inasmuch as there is not now any field open to evangelists of the New Church in gentile lands, and as the field in Christendom is so very limited, and difficult to reach, - since the "remnant" are widely scattered, and, moreover, "known to the Lord alone," - therefore it would seem that the only field now open to us that promises adequate returns, is among the children; for these, like the simple and the gentile, constitute an unsown field, their freedom from obstructive falsities making them especially receptive of the new evangel.

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The Lord, when He was in the world, "Exulted in spirit and said, I thank Thee, Father, Lord of heaven and earth, that thou hast hidden such things from the wise and intelligent, and hast revealed them to babes." (Luke x. 21.) The simple hearted, ignorant men who were His disciples, represent all those who are not imbued with the conceits and perversions of a decayed church. Such are the "simple good" in Christendom; such are the upright among the gentiles; but such especially are children - all children before they have been imbued with prevailing persuasions. The Lord says: "Behold me doing a new thing. Now shall she sprout forth. Shall ye not know her? I will even put in the desert a road, in the solitude, rivers."

     I have translated this last very literally - the better to exhibit the internal sense, - which is thus given in number 518 of Apocalypse Explained: "These things treat of the Lord, and of a New Church from Him, which is meant by, 'Behold I am making a new (thing), now shall it sprout forth. By 'putting in the desert a way,' and, 'in the solitude rivers,' is signified that truth, and the understanding of truth will be where they were not before:" - elsewhere, "where before they were in ignorance." (A. E. 650.) And in the little work on the "Prophets and Psalms," in loco, it is written: ubi prorsus non prius, "where they [i. e. truths, - here falsified] were not at all before." This language teaches as emphatically as the Latin language is capable of doing, the same doctrine which is elsewhere taught more at length, - that the New Church cannot be built among those who are already indoctrinated or imbued with the falsities and evils of the vastated church; that the "angels have little hope of Christendom," etc., etc.; - doctrines familiar enough to all readers of New Church Life, and wont to be considered rather discouraging. But, as our Bishop has lately suggested, are not children precisely in the state described, the state which fits upright gentiles to receive? Are they not as yet "deserts" and "solitudes" (in the good sense) - "virgin soil" indeed?

     True, inherited tendencies cannot be disregarded, but these can be overcome, as is evidenced by experience, not only in the other world, where, we are told, all who die as infants, of whatsoever parents, are ultimately saved, but also here.

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     All this can lead to but one conclusion - namely, that it is folly to wait until they have partly or wholly filled themselves with the prevailing persuasions which are so fatal to the growth of the true seed, and then try to convert them. Every year - every day - spent in the sphere of the contrary persuasions adds - must add - to the difficulty of inseminating the new. If we first let them go where they learn something- false and perverted about each of the holy subjects of life, and in a tainted form, then truly do they become those with whom the Lord's coming is difficult - they are not "deserts" in the good sense; - they are not ignorant, nor is it longer true that they have known nothing at all of these subjects before. Note that word, "before." To come in contact with the vastate sphere in adult life, after the goods and truths of the New have taken root, is manifestly a different matter.

     Finally, is it not a most manifest waste of effort to try to get more recruits - and these tough material because already deeply imbued with contrary habits, of life and of thought - while we neglect the raw material which comes ready to our hand? The little ones, whose minds are clean tablets, whereon as yet is no error writ, - recruits whose habits are yet unformed, whose faculties of will and understanding are as yet empty vessels, into which the Lord may pour of His Spirit, of His love and of His wisdom?

     FIFTH REASON.

     The work of New Church education is necessary to our own regeneration.

     That it is so is because it is necessary to the right development of the conjugial. The education of offspring is referred to (C. L. 176) as the primary use requiring mutual aid and consultation, whereby conjugial love is built up; and we may well conclude that the quality of the affection and thought put into this use will determine the quality of the resultant conjunction. If the natural welfare of the children be the only care, the resultant conjunction cannot be above this plane; for only affections which are mutually in play can meet and he conjoined with each other. But in order that a spiritual conjugial may be formed, it must put itself forth in spiritual-natural uses; and the chief among these, - inseparable from the conjugial (C. L. 385), - is, the rearing of offspring.

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And this use, to be spiritual, must regard the preparation for heaven as well as preparation for this world. (C. L. 404.)

     We are taught that "the human conjugial and religion go hand in hand." What has been said above of the preservation of the new religion and of its spirit, comes home to the individual in its bearing upon the conjugial. The church is promised this jewel, but how can she hope to get it so long as she remains in the sphere of that world which has lost it because it has divorced its religion from her true Lord and gone a whoring after other gods? There can by no possibility be a restoration of love truly conjugial among men without a repentance of these infidelities; for the true conjugial springs solely from the heavenly marriage of the Church with her true and only Lord.

     But to return to our more immediate subject, - namely, that to develop a true conjugial, we must give it activity in a true or spiritual-natural education of our offspring.

     If the "Kingdom of the heavens" be our chief love, then is the activity of that love in promoting this kingdom, the bread upon which our spirit lives. Everything that we do that has not this end within it, is no food for us, - it gives no exercise to our spiritual faculties - no play to our spiritual delights, and thus is useless to us, either for our spiritual life or for our real conjugial.

     I am not sure but that this is the best reason with us, for seeking in the education of our children the aid of New Church schools. Not only are we thereby providing the best that call be provided in the way of environment and natural opportunity for our children, but by so much are we enabled to give exercise to our delights in contributing to their spiritual as well as their natural welfare; and without such exercise, our love would starve, and the chief field of cultivating the conjugal be cut off from us. It is perhaps hardly necessary to digress here, in order to point out to New-Churchmen the importance of such a reason as this last one given. To do uses from the love of uses, is the only way to become a living use oneself, or an angel. It is for this reason an inestimable blessing when opportunity is presented for doing any use in such a way as to enable us, by means of it and within it, to promote the spiritual welfare of the neighbor, for thereby is spiritual charity formed, and man becomes a charity in form. If such opportunity be lacking, the love of so providing will have to subsist as best it can, by efforts toward providing the opportunity for its actual exercise at some future time.

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     But on the other hand it is hardly conceivable that such opportunities should be wholly lacking. Even if the pedagogical part of the education be perforce not obtainable within the sphere of the Church, there is still the whole of the other side - the home training. If the spirit, - that spirit which alone can make a new age, - is strong with the parents, and dominates all other ends in their life, it can be propagated in spite of the adverse sphere which dominates the schools of the world. But manifestly this spirit is not present-at least its distinctiveness is not very conspicuous - where a man carelessly or from indifference sends his children to the schools of the world. Or perhaps he does not clearly realize how the spirit of the age enters into and qualifies its education in all its aspects, both intellectual and affectional. So we are brought back at last to the consideration of our ends, and the interior duality which is dominant within the Church. Distinctive education leads to a distinctive life - (for that is what is in it), - and the latter cannot be perpetuated without the former. Therefore, I repeat, if the New Church is New and distinct from the old destined to grow apart from and eventually to supplant it, then the only means of accomplishing this is to segregate its young during the formative period, - to have its own education, which, as soon as obtainable should be New Church throughout. Then, as far as the Lord blesses us with any sphere of distinctive New Church life, we shall be able to initiate into it these whom He indicates as almost the only ones within our reach capable of receiving Him at His Second Coming. They in turn, having been initiated, will be able to take up our work where we leave off, and to carry it forward, so that the Church will not he forever "marking time."

     To the New-Churchman, therefore, who believes in the distinctiveness of the New Church, and who is conscious that there is a vitally new state of life and faith among us - not compatible with the old, - into which we would initiate the young, - the question is answered.
               (To be Continued.)

"A wise man gets happiness rather from what he is than from what he has. What he is remains." - Anon.

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GOLDEN AGE 1900

GOLDEN AGE              1900

MEMORABLE RELATIONS ADAPTED.
      I. THE GOLDEN AGE.

     Once when Swedenborg was in the other world, he was thinking deeply about the people who had lived at various times since the creation of the world, and particularly about their married life, - how husband and wife had lived together, how much they had loved each other in the first ages, and how, with the people of succeeding ages, that love had grown less and less, as men turned away from the Lord and began to love only themselves - and many other things about their Conjugial Love. Thinking so intently, he had a strong desire to learn more about these things, so he prayed earnestly to the LORD that he might he allowed to see and speak with the men who had lived on earth in the times of which he was thinking, and learn from their own lips about their Conjugial Love and their married life; for he well knew that they were all living in the other world, and that he could speak with them if the LORD would grant him permission.

     When he had thus prayed, he looked up and saw an angel standing by his side.

     "I am sent by the Lord," said the angel, "to lead you to the people of whom you have been thinking, and to be your companion on the: way. We will go first to those who lived in the Golden Age."

     The Golden Age was the first age of the world, before the time of the Flood, and it is called the Golden Age because men then loved the Lord and loved to obey Him, more than any people who have lived after them. In their days there was continual spring; at all times the earth brought forth abundance of beautiful flowers, and delicious fruits; there were no poisonous plants nor evil animals; there was no hatred nor evil passions, but men lived together in peace and security, loving each other and being content with all that the Lord, their Heavenly Father, had given them. Then men spoke with angels and angels with men, as friend with friend.

     The angel told Swedenborg that the heaven where these men now lived was a long way off and the road to it a difficult one, passing through a dark forest, and so hard to find that no one could reach that heaven unless the LORD gave him a guide to show the way.

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     They then started on their journey. They walked towards the east, and as they went on, they saw in the distance a great mountain, so high that they could not see its top, which was above the clouds. Between them and the mountain was a great desert, and beyond this they could see the forest of which the angel had spoken, and which covered the mountain side for a great way up. They passed safely through the desert, and coming to the forest, found it crowded with various kinds of trees, which, by the thickness of their foliage, shut out the light. Here they saw many narrow paths.

     "These paths" said the angel, "are so many ways which lead away from the heaven we seek, and, unless the eyes of the traveller are opened and he see olive trees and vines to guide his steps, he will wander upon them, and be led down to Tartarus, where wicked men dwell."

     When they had entered the forest the Lord opened their eyes, and they saw at the sides of the path olive trees entwined with grape vines, which ran from branch to branch and from tree to tree. Wicked men who try to go up the mountain without the Lord's permission, can never see these trees and vines; for their eyes are not opened, because they would seek the people of the Golden Age only to destroy them.

     Swedenborg and his companion, following the path, found it to be very winding, sometimes making almost a complete circle, and with many roads running from it; but guided by the olive trees, they could not lose their way. It was a beautiful path, with the large green olive trees at the side, and the vines hanging between with their green clusters of rich, dark blue grapes.

     At last they came to the end of the forest, and entered a grove of tall cedar trees, in whose branches were several eagles. All this time they had been going up the mountain, and when the angel saw the cedar grove and the eagles, he told Swedenborg that they were not far from the top.

     They passed through the grove and came to a large, round meadow in which were lambs feeding and gambolling together. Walking through this meadow, they saw beyond it, thousands and thousands of tents stretching, in front of them and at the right and left, as far as the eye could see.

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     "Now we are in the Camp of the Army of the Lord," said the angel, pointing to the tents, "for so the men who live here call themselves and their dwellings. These are the men who lived in the Golden Age, and the tents you see before you are similar to those they had on earth."

     Turning to the right the angel then led Swedenborg towards the south of the Camp, where the wisest men lived. On their way they saw in the distance three boys and girls sitting at the door of one of the tents, but on drawing nearer, they discovered that they were not boys and girls, but men and women of the ordinary height of men and women on earth. These were three husbands and their wives.

     It was very unusual for any visitors to come to the Camp of the Army of the Lord, so that when these three men saw two strangers approaching they were much surprised, and running to meet them, they said: -

     "Whence are you, and how did you come here? Your faces are not like the faces of the men of our mountain."

     The angel then told them why the Lord had permitted him to bring Swedenborg, and how they had been guided on their way through the forest.

     When he heard Swedenborg's object in coming, one of the men courteously asked him and his companion into his tent. They gladly accepted the invitation, and went in with their host and his wife.

     These two, though they had lived thousands of years, were still, like all the dwellers on the mountain, in the freshness and bloom of youth, with life and beauty shining from their faces. The man was dressed in a cloak of rich blue, under which was a woolen garment of dazzling whiteness. His wife wore a beautiful purple gown, open at the front, through which was seen on her bosom a linen waist or tunic, covered with the finest needlework.

     Swedenborg, because he had been thinking so much about the love between husband and wife, looked with delight at this beautiful pair, now at the husband, now at the wife; and in their faces, he saw a remarkable likeness to each other. When he looked at the wife, although he saw the face of a beautiful woman, still he saw also an image of her husband; and when he looked at the husband, he saw a man's face, but in it was the image of the wife.

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     Struck with this beautiful likeness, he turned to the man and said, "You two are one."

     "Yes" answered his host, "we are one. She is my heart and my life, and I am her breath and her wisdom. We are two bodies, but one soul. That is why you see such a resemblance in our faces."

     They then talked together for a long time about Conjugial Love as it was on earth with the men of the Golden Age. The angel told Swedenborg that in those days when he was on earth, men loved only one woman, and could not possibly thing of loving more than one. During all the thousands of years in which he had lived, he had loved his wife with the most tender love, and they had lived together in the test happiness.

     He spoke so wisely that when he had finished, the angel guide, turning to Swedenborg, said, "You hear now the speech of the angels of this heaven. It is the speech of wisdom."

     After this they went out, and when they were in the open air, Swedenborg, looking round, noticed that the whole of the tent from which he had just come was covered with gold. He had not seen the tent so covered when he entered it, so he asked how this came about.

     His host explained that it was because they had been talking about Conjugial Love, for whenever those in a tent talk about this Love, the Sun of heaven shines more brilliantly, and with its flaming light glittering like gold, covers the whole tent and tinges its curtains with its golden color, making it appear as if overlaid with gold.

     He then talked with Swedenborg about the delights of Conjugial Love, and concluded by telling him, that during all the years they hall lived both on earth and in heaven he and his companions had clearly seen that a husband and wife loved each other and lived in delight and happiness, only so far as they loved and obeyed the Lord.

     When he had said this, Swedenborg saw a great light shining from a hill in the midst of the Camp.

     "That," said his host, in response to his inquiry, "is the Light that comes from the holiest place in our Tabernacle of Worship."

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     Swedenborg asked whether they might be permitted to see this Tabernacle, and upon his host answering "Yes," they all three went to the centre of the Camp, and ascended the hill. There they saw the Tabernacle from which the great Light had come. It was surrounded by a court, and on examination, Swedenborg found it to be exactly like that Tabernacle which the children of Israel built in the wilderness, from a pattern the Lord had shown to Moses.

     On entering in, they saw that the Tabernacle was divided into two parts by a vail, or curtain, stretched from side to side. They stood in the outer part, but went no further, for the place where they were was glorious with light shining through the vail.

     Turning to his host, Swedenborg pointed to the vail, and said, "What is within in that Holy Place, from which comes so great a light?"

     His host answered in these words, "It is a Tablet, on which is written, The Covenant between the Lord and the heavens." He then remained silent.

     After this they left the Tabernacle of Worship, and Swedenborg and his companion started on their way home, their host walking with them through the Camp. On the way, Swedenborg asked him whether, when he had lived on earth, any of the people had more than one wife.

     "I have not known a single one to do so," he answered. "We could not have thought of such a thing. There were a very few who desired to have more than one wife, and they have told us that all heavenly happiness then immediately left them, and that they became utterly miserable. As soon as the character of such men was known they were banished from the society of their companions and became outcasts."

     Then their host, excusing himself, ran to his tent. He soon rejoined them, however, holding in his hand a beautiful pomegranate, with seeds of gold within. This he presented to Swedenborg, as a sign and remembrance to him that he had seen and spoken with the men who had lived in the Golden Age.

     Then, after the salutation of peace, Swedenborg and his angel guide returned to their own homes.

     "To the present belongs the future, and as we lay the foundations so will the structure endure."

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"IN THE BEGINNING." 1900

"IN THE BEGINNING."              1900

GEOLOGY IN A NEW LIGHT.

     In looking back over the past hundred and fifty years, and considering the immense strides which have been made in all directions in the acquirement of knowledges, one of the most noteworthy features demanding attention is the inception and growth of the science of geology. This prominence is due not only to the rapid growth of the science, and to the fact that it is peculiarly a product of the last century and a half, but also, and chiefly, to the marked effect which its teachings have had on almost all branches of thought. Without a knowledge of the vicissitudes in the earth's history, of the great and many changes which have taken place in its physical features and in the character of its inhabitants, and of the enormous periods of time covered by such changes, the modern theory of the evolution of living organisms could never have come into existence, nor could the subsequent revolutionizing application of the principles of that theory to all branches of knowledge have been made. It is doubtful whether the verbal inspiration of the scriptures would meet with such general disbelief had not geology so thoroughly discredited the Mosaic cosmogony.

     In view of the perplexing questions raised by this youngest of the sciences. it becomes to the New-Churchman interesting matter for inquiry as to in how far Swedenborg's philosophy would have been affected had present geological knowledge been at his disposition. Prior to 1745 there had been many crude speculations as to the origin of the earth's crust and the nature of fossils, but at that date the Mosaic account of creation remained without serious challenge; and Swedenborg (though a professed mineralogist and presumably acquainted with some of those speculations) made no step in the direction of modern geology. In his Worship and Love of God, the crown of that remarkable series of works which formed his intellectual preparation for his use as the instrument of the New Revelation, Swedenborg gives an account of creation closely resembling that in the first chapter of Genesis and seemingly quite as incapable of reconciliation with the teachings of modern geologists, - teachings (be it remembered) based on the patient accumulation of undeniable facts by the labours of a continually increasing army of investigators during the whole of the nineteenth century.

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     Towards the end of the eighteenth century it was felt that no approach to a true theory of the earth could be made without a much fuller knowledge of the earth's crust than then existed. A great step towards the acquirement of a solid foundation of fact was made in England by William Smith, the "Father of modern Geology," who, in 1790, Published his "Tabular View of the British Strata." The British Islands contain a singularly complete geological record, and the science, happy in its birthplace, made rapid progress. From his investigations Smith made important deductions, one of which is that the strata are: always laid down in a certain order of superposition, and the other is that in that order the place of any given rock formation call always be determined by an inspection of the fossils embedded therein. These conclusions have been confirmed by subsequent investigators in all parts of the world, and geologists have largely occupied themselves in correlating the strata of other countries with those of England. Although in many places there are formations for which England can show no equivalent the same law prevails everywhere and in the compilation of a complete geological history such formations can be interleaved among the pages of the English geological history.

     The work started by Smith and so successfully carried on by Cuvier, Murchison, Lyell and others, has opened our eyes to a realm of knowledge of the most fascinating description and to glimpses of past times whose remote antiquity impresses us with the same awe as do the majestic spans of intersellar space.

     Turning over the pages of the history revealed by geology, we learn that the densely populated city of London was once part of a great forest inhabited by savages armed with flint weapons, and by elephants, rhinoceri, hippopotami, bears and hyenas; that at one time arctic conditions reigned over the whole country, when the seas round England as far south as London were blocked with ice. Turning back many thousands of years earlier, to the period of the London clay, we lose all trace of the human race and we learn that the site of London was then covered by a warm tranquil sea, with types of life resembling those now found in southern Asia.

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On the land of that period grew forests of magnolia, ebony, cinnamon and other tropical plants, among which roamed peculiar animals of a generalized character, the most important of which were thick-skinned animals bearing more or less strong resemblances to many now sharply separated genera. The nearest approach to these animals amongst living species is found in the tapirs of Malay and Brazil. Prior to this there is evidence of many changes of level, but, skipping several chapters, and going still back many thousands of years, we again found ourselves in mid-ocean; for the 600 feet of chalk upon which the more modern deposits of London rest, was accumulated at the bottom of a sea similar to the Atlantic, where even now a similar deposit is being formed. We may turn still further back and see hideous sea-reptiles, flying dragons and other strange creatures which have entirely disappeared from the surface of the earth. If there were means of reaching still greater depths below London, we know still earlier conditions of life would be found, the characters and durations of which are surmised from investigations made elsewhere.

     In the very early days of geology one of the most interesting of its facts was established, namely, that as we go further and further back into the dim past, we gradually leave the higher types of life behind and find simpler and yet simpler forms. Thus, the very lowest fossiliferous rocks at present known contain nothing higher than sea shells. Higher up in the scale, fishes appear. Higher still is the great "Age of Reptiles." The first mammals to put in an appearance are of the lowest kind, resembling those now only found in Australia. Before true birds are found, there existed strange creatures, some of great size, half reptile, half bird. It is not until after the chalk period that placental mammals are found, and these are at first of a more generalized type than those found in more recent deposits. With the vegetable kingdom there is the same appearance of gradual progress. In the lowest strata the only plants found are seaweeds. Later, in the carboniferous rocks, though plant life was luxuriant, there were no flowering plants. The fern was the dominant type. Later, naked-seeded plants, such as cycads and conifers put in their appearance. Then came endogenous plants, and the dicotyledons (the prevailing type of the present day) were the last to appear.

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     These remains of past life are preserved to us by being buried in deposits of mud, sand or gravel, laid down in the estuaries of rivers or in the beds of seas or lakes; and geologists attempt to get some idea of the length of time involved in these vast changes of the earth's surface from the thicknesses of the various deposits. The fossil-bearing strata of Great Britain attain a thickness altogether of not much less than 14 miles. It is important to weigh well what this means. Some formations, such as the coral limestones, can only add to their thickness as the land is slowly sinking. Others, like chalk, are accumulations of microscopical shells. The majority, however, are sedimentary deposits, and these sedimentary deposits are the measure of the waste of the dry land. Some idea, therefore, of the time involved may be formed by considering how little effect the denuding influences of air and water have upon natural scenery in the course of a hundred or even a thousand years. To impress this lesson of past time upon our minds, we must go out of doors and look nature in the face. Contemplate some particular deposit, it may be of a few feet or it may be of several hundred feet thickness. Consider well how that deposit was accumulated, and think of the time necessary to form such a thickness over a considerable superficial area. Then try and think of the ages required to pile up the 14 miles of strata which compose the British Islands. The mind reels in the effect to grasp what is utterly beyond its power. How infinitely little seem all human efforts and institutions in the presence of such unfathomable antiquity. It must be remembered, too, that between the various strata are unrecorded intervals of time, during which the land was lifted out of the water, so that the 14 miles mentioned represents only a portion of the time occupied in the building of the British Isles.

     Having briefly glanced at these now well-known facts, we are in a position to compare the philosophy of Swedenborg with the teachings of modern geologists. There seems hardly anything in common between the two. Swedenborg teaches in The Worship and Love of God that the creation of the vegetable kingdom was completed before that of the animal kingdom was commenced, following the order given in the first chapter of Genesis. In opposition to this, geology teaches that the first appearance of the lowest types of animal life was contemporaneous with the first appearance of the lowest types of vegetable life; and that thereafter the vegetable and animal kingdoms developed together side by side.

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On this point alone Swedenborg's theory seems so diametrically opposed to observed facts as to effectually bar it from serious consideration at the hands of scientists. Again, geology teaches that previous to the advent of man, thousands of species of both animal and vegetable life have been ushered into existence only to be afterwards destroyed and replaced by new species. This process of extinction was a great puzzle to the naturalists of the early part of the nineteenth century and remained inexplicable until Darwinism offered a possible solution. It is (to say the least) very difficult of reconciliation with the principles of creation given in The Worship and Love of God. These discrepancies alone will, to most of those who read The Worship and Love of God be deemed sufficient reason for condemning it as valueless in the light of present knowledge.

     Let us turn, now, to those Writings which we have every reason to believe come to us with Divine authority as the Revelation for the new age. We ought to expect to find in those Writings some light on the facts of geology, involving as they do questions of the profoundest import. The history of life, of the animate creation, would seem to be a subject peculiarly within the scope of the New Church philosophy, and the domain of geology to be one of the first which the New Church should bring under her sceptre.

     Turning to the True Christian Religion, we find that that book contains several memorable relations on the subject of creation, and in one of those memorable relations (T. C. R. 78) a description is given of the scenery in the heavens, and of the animals and plants which are created there, according to the affections and thoughts of the angels. Then follows this striking phrase - "In your world they were created in like manner at the beginning." What is the meaning of the expression "at the beginning." Shall we assume that it indicates a belief in the Mosaic account of creation, which supposes the world and all its inhabitants to have been created within the space of six days. The word "beginning" might well be used in connection with such a belief. Or shall we assume that the term applies simply to the beginning of each species: that it teaches that the beginning of each species on the earth was a separate creation? A reference to other passages will clear this up.

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Let us take the last interpretation first. Divine Love and Wisdom, n. 339 speaks of the creation of evil animals and states that they "have not been created from the beginning." Now in numbers 340 and 341 we are taught that evil animals (like the animals spoken of in T. C. R. 78) are separately created, so that it is evident that the expression "from the beginning" occurring in D. L. W. 339 cannot have reference to the first appearance on the earth of evil animals, when it is said that they "have not been created from the beginning." Therefore the assumption that the term "beginning" used in the passages quoted, refers to the beginning of each species on the earth, will not hold good, and we are driven to the first and natural interpretation, - that the expression refers to a particular period of the earth's history.

     Now what particular period of the earth's history is it that is meant? Is it the period recorded in the lower Cambrian strata, which contain the earliest types of life? Clearly not, for while these rocks contain only such lowly organisms as molluscs and crustaceans, we are taught in Athanasian Creed n. 90 that beasts of the highest natural degree (i. e., mammals) were created from the beginning. If, then, the particular period is to include the mammalian period, shall we look upon the word "beginning" as embracing all the long ages from the lowest Cambrian to the Tertiaries? There are very strong objections to this, but apart from all others, it is surely a gross misapplication of the word to speak of nine-tenths of the period covered by the history of life on the earth as the "beginning" of that period.

     We seem then to be brought face to face with the same difficulty over which so much controversy was waged in the first half of the past century. We have not to deal with the first chapter of Genesis, which we now know was never intended to he taken literally, but we have to reconcile with the facts of geology the following plain teachings of the Writings: That in the beginning God created plants and animals in their order up to man; and that that process of creation occupied but a short period of time when compared with the whole history of life upon the earth.

     The problem now before us is very like the old one, but we have additional elements to consider which, while they render all previous hypotheses as to the scene of creation untenable, furnish us with more full guidance to the true solution of the question.

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     It would be tedious and useless to attempt any recapitulation of the theories brought forward in the early days of geology with the view of reconciling science and Scripture, or of locating that "paradise" where the first human pair was created. These early hypotheses were all alike defective in that they supposed the creation of the first "paradise" and of the human race to be subsequent to all geological history. The important point which I wish to urge is hat this "paradise" must have existed "in the beginning" of geological history.

     Incredible as this may appear, let us consider it a little. And, firstly, if the first and principal process of creation occupied only a restricted portion of time compared with such ages as are represented by the 14 miles thickness of British strata, it is obvious that the British Isles could not have been the main scene of that process, for the "beginning" of the geological history of Britain is occupied only with the lowliest forms of life and the highest forms do not put in an appearance there until after immeasurable ages; whereas in the main scene of creation, according to Athanasian Creed n. 90 (A. E. 1201), the highest forms also were created in the beginning. What has been said of Britain applies more or less to a large portion of the present dry land of the globe, but we have necessarily to assume a nuclear region somewhere on the earth where the highest animal and vegetable types were in existence at a time when the beginnings of Britain (its Cambrian deposits) were being formed in the bed of the primeval ocean.

     Now to suppose that such a geographical region (which geologists would describe as of Tertiary character) could have existed contemporaneously with the low Cambrian fauna and flora of another country, is quite opposed to the accepted interpretation of geological facts. The truths of revelation we cannot question and we are bound, therefore, to call in question the interpretations of geology. And here one word of digression. Let it not be thought that in this matter undue importance is being attached to what are merely incidental expressions in the Writings. The Writings are not of course verbally inspired in the same sense as the Hebrew Word. But they are a revelation. Everything therein was written under the Divine guidance, and, although the expressions used are Swedenborg's own, - although in some instances there may perhaps be redundant expressions, - we may be very certain that no words would have been permitted which could in any way convey erroneous ideas.
(To be Continued.)

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FIVE MEMORABILIA 1900

FIVE MEMORABILIA              1900

III. THE CONSUMMATION OF THE AGE, THE DESTRUCTION OF THE WORLD, AND THE END OF THE CHURCH.

     8. I HAVE Often heard the conversation of the angels with new spirits, and I once heard them conversing about the consummation of the age and the destruction of the world. And because those new spirits had hitherto known nothing of heaven and of hell nor of the life of man after death, nor of any other sense of the Word than the literal, they gave responses void of reason and full of paradoxes. They said that by the consummation of the age they understood the destruction of the world; by the coming of the Lord then, His appearing with the angels in a cloud; by the last judgment, sentences decreeing salvation and damnation upon all the dead after their resurrection from the grave.

     When the angels had heard these things they asked with smiling countenance, two or three times, whether the spirits said these things from faith of heart which is believed to be the truth; or from an historical faith, which in itself is tradition from others; or from imagination.

     To these questions the new guests retorted with indignation, "What have we said from indulgence of the imagination, or from mere tradition? Are not these things truths revealed in the Word? They must be of faith of heart."

     The angels, when these things were said, politely answered, "It does no harm for you to believe thus, but that it is not thus, you shall hereafter be instructed."

     9. Immediately after this speech little flames appearing like tongues flowed down from heaven upon the heads of the newcomers, by which they were inspired with the affection of knowing from reason how they had faith; and they exclaimed, "What is faith but truth? Where is truth in its own light except in the understanding! If the understanding be in darkness, what then is faith but a sleepwalker?

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And if to this faith be added confirmation from natural light separate from spiritual light, it becomes a bat.

     Among the newcomers was a priest, who, when he heard these things from his associates, said with an inflamed voice, "What has faith to do with the understanding?"

     The angels replied, "What is faith without the understanding, but a blind faith?"

     Suddenly then the little flame fell down from the top of the priest's head upon his shoe and shone there a little while.
     
     10. After this the angels asked the novitiates what further they had thought from their faith, concerning the consummation of the age, and what they still thought.

     They replied, "We had thought of the destruction of the universe, both heaven and earth; since we read that heaven and earth should be destroyed, and it was said that they should pass away in smoke."

     The angels then inquired, "What heaven and what earth; the heaven and earth of the natural world or of the spiritual world? There are also heavens and earths here - heavens where the angels are, and lands upon which they dwell."

     At this the novitiates responded, "What is this? Perhaps you are joking? Are not angels spirits' What is a spirit but a breath of wind? And where is this breath? Does it not fly about in the atmospheric heaven, and go even to the stars?"

     The angels then replied, "You are now in the spiritual world, and as yet you know no otherwise than that you are in the natural world. Here heaven, where the angels are, is above your head, and hell, where the devils and satans are, is under your feet. Is not the soil, upon which you and we stand, earth? Stamp it with your feet and find out."

     But at this, because it was foreign to previously conceived ideas, they wondered greatly; yet, because they were in illustration, from the little flames upon their heads, they listened willingly to the speech of the angels, and comprehended the truths they uttered.

     11. The angels asked further, "In what manner did you believe that the destruction of your world would take place?"

     They said, "By fire, about which we have believed and predicted many things: some of us, that flames from heaven would be cast down everywhere upon the earth, as they were upon the sons of Aaron, and upon the burnt offering of Elijah; some, that the fire of the sun would be let loose, would break forth, and set the universe on fire; some, that the central fire of the earth would break the crust round about it, and hurl itself forth everywhere, as it does from the fire-vomiting mountains, Aetna, Vesuvius, and Hecla; some, that a great comet would invade the atmosphere of the earth, and would set it on fire with the flame of its tail; some have said that the universe would not perish by fire, but would go to ruin, and fall to pieces, as does a house from age; and others have believed otherwise."

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     When the angels had heard these things they said to one another, "O what simplicity! arising only from utter ignorance of the spiritual world and of the angels, and of their heavens and earths, and also from utter ignorance of the internal or spiritual sense of the Word! From this ignorance all things of eternal life have become mere things of the memory, and of no reason; and if there be any thing of reason, it is not above the memory but below it, where confirmations from fallacies counterfeit the light of reason. This was represented by what we lately saw, namely, that the little flame fell down from the priest's head upon his shoe, and shone there; and this appears to us as though a person were to take his hat from his head, and wrap it round the soles of his feet and walk thus shed."

     12. The angels then said, "We have been chosen from heaven to instruct newcomers from the lands of the natural world, since all who arrive here from there, are in a faith of foolishness about heaven, yea, even about salvation; wherefore unless those follies be dissipated, which is done by instruction, their rational, - which is above the memory, and grows wise there, from the reception of celestial light, - would be closed; and this being closed, from being men they would become animals, with this sole difference, that they would still be able to think from the external senses, and speak from this thought alone.

     13. "Since this duty of instruction is enjoined upon us, we will teach you what is meant in the Word by the consummation of the age." And they said, "The consummation of the Church is meant, which consummation is also called Desolation and Devastation, and this is when there are no longer truths of faith and goods of charity in any essence of their own; and thus all the ways to heaven are obstructed. This consummation appears scarcely anywhere in the world, because those things which are of faith are not truths but falses, and those things which are of charity are not goods but only deeds of self-love, which, when they go forth in the breath of the mouth, do not elevate themselves to heaven, but as soon as they rise up they are turned aside and fall down to the earth, just as does the water of a bath when cast upon the shoulders, or as rotten fruit falls from trees in the time of winter.

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     14. "In this consummation or end of the Church, it will be proclaimed from all pulpits, and the people will vociferate in all temples, 'Here is the dwelling-place of God! Here is the temple of God! Here is the Church of God! Here is salvation! Here is the light of the Gospel!' And they do not know at all that they are in mere darkness, and that they dream the dream of the age. This is because they believe that falses are truths, and truths falses, as also that evils are goods, and goods evils. This night and this dream the Lord predicted in Matthew xxiv, 37-39, and in Luke xvii, 26 to the end.

     15. "You shall he confirmed in this truth - that the consummation of the age is the end of the Church - not only by reason but also from sight: Know then that the end of the Church will not be at all recognized on earth, though fully recognized in the heavens.

     "Heaven and the Church are like a single containing house: The Church is the foundation and substructure, and Heaven is its superstructure and roof; and the inhabitants are consociated like members of a family with domestics. When therefore the Church, by evils and falses slips from under, that house does not hold together except as to its walls, and within, communication with the angels of heaven is cut off, and the stairway, by which there is ascent and descent, is taken away.

     "Lest the house should then fall into utter ruin the Lord returns into the world and establishes a new Church, and by it restores the house, and supports heaven.

     "But this will appear more evidently before your sight, if we pray to the Lord, and go away from here and walk about."

     "Morality is spiritual only when it rejects the merits of its own goodness and becomes a servant of the Lord."

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Editorial Department 1900

Editorial Department       Editor       1900

THE "MESSENGER'S" REVIEW OF THE JOURNAL OF THE ASSEMBLY.

     IN the literary department of the Messenger of January 17th the Journal of the General Assembly is reviewed at length, and in an open and friendly spirit. It is a matter of congratulation that the Messenger in its policy and management, although not departing from its past theological bias or opinion, enter; on the broader plane of a more generous recognition of other work in the Church than that immediately under the auspices of the General Convention. An open and manly expression of view, however opposite, is better than the freezing attitude of silence; for the latter is farther away from charity, and is worse for him who exercises it than for him who is the object of it. The policy of ignoring another and his work may be an evidence of strength, but it is for the most part a sign of weakness. We have for years regretted this policy of the Messenger, as not tending to the best good of the Church; and we therefore now rejoice in the appearance of a broader policy, and look for good reedits to flow therefrom. It is undoubtedly useful to see ourselves as others see us; and criticism, if given and received in a friendly and affirmative spirit. will conduce to self-examination, to a better understanding and more fraternal relations.

     The review speaks first of the membership of the General Church as being less than that of several existing New Church societies, and commends the zeal which will bring together in Assembly over a third of the entire membership; but it questions whether the apparent unanimity in the proceedings of the General Assembly "exhibits that variety in freedom" which usually characterizes larger associations of men. And after speaking of the contents of the Journal the review says that "the session of the Assembly resembles more a meeting of the Conference of Ministers of the Convention, with some items of business interspersed from time to time," adding that "the ability of the discussions as well as the harmony and orderliness of the proceedings make the Journal interesting reading." In all this, however, is seen nothing "so distinctly unlike other bodies as to warrant so marked a separation as this organization seems to regard as imperative." Fault is found with some points in the Bishop's Address, and finally warm commendation is given to the zeal which would lead to so large a donation to the uses of the academy as the endowment which the Journal records.

     In the comment on the Annual Address to the assembly there is at least one point that seems to require a little further notice. The writer of the review says, "We are surprised to see what is certainly a free paraphrase of the Writings, if this declaration of principles can be called even that, made to assume so august a place as to be identified with the divine revelation itself," - with more to the same effect.

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     The language in the Address which the reviewer regards as justifying his criticism, is, that the principles of the Academy "are one with the Divine Doctrines given by revelation to the New Church." It is not quite clear from the language of the review whether the writer believes that in our body the teachings of the priesthood are actually regarded as Divine Revelation, or whether the wording of the address is such as to lead the unreflecting or the uninformed to such a conclusion. We presume that the latter is the view intended to be conveyed, for we are disposed to believe that no intelligent New-Churchman, and certainly not one so well-informed and withal so liberal in his views as the writer of the review, would hold that any priest of the New Church in his right mind, and with the full control of all his faculties, would claim for any utterances of his the character of Divine Revelation; we therefore dismiss this view as unworthy of consideration, merely remarking that the language of the review left us at first a little doubt as to whether so serious a charge was not intended.

     It may be well, however, to endeavor to make our position clear on this subject, so as not to justify any misunderstanding. To begin with, it is plain that a priest or minister of the Church, as well as a body or organization, must believe, the one that his teachings, the other that the principles held, are "one with Divine Revelation," - that is to say, from it and in agreement with it, and in this sense identical with it as being a correct interpretation or true understanding of it. What the priest teaches is either one with Divine Revelation or it is not: if it is not, then it is not true, and he is not speaking from the Lord in His revealed Word; but if it be one with Divine Revelation, then it is true and he is speaking from the Lord and not from Himself. To take away from a priest of the Church, from any organization of the Church, yea, from any individual member of the Church. the belief that his principles are one with Divine Revelation, and so from the Lord, is to infuse doubt, to undermine faith, and lead to denial and rejection of spiritual and Divine things.

     But it does not follow that because a priest believes that his teaching is one with Divine Revelation he believes that he is speaking as an inspired prophet or illuminated scribe, immediately from God Himself. Swedenborg so spoke, but no other man is ever again so to speak. All other men, all priests and ministers of the Church, speak mediately from God as He reveals Himself in His open Word. open now to all men, and this by the enlightenment of the Holy Spirit, the Spirit of Truth, which leadeth unto all truth. This distinction between the mediate and the immediate. is all-important, and is set forth at large in the Writings of the Church, especially in what is said of Moses and Aaron.

     With this brief explanation of the language used in the Address to the Assembly we trust that our friend the writer of the Messenger review, and others who may think that the language on this point is subject to misconstruction, will feel satisfied that the monstrous claim of immediate inspiration for the priesthood is not held in our body, and that no such idea is lurking in the words of the Address.          W. F. P.

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"REVIEW" ON THE GENERAL ASSEMBLY 1900

"REVIEW" ON THE GENERAL ASSEMBLY       Editor       1900

"THE NEW-CHURCH REVIEW" ON THE NAME "GENERAL CHURCH OF THE NEW JERUSALEM."

     THE Third General Assembly of the General Church of the New Jerusalem receives attention in the New-Church Review for January, 1900. The review of the Journal of that occasion is noteworthy both for its tone of friendly appreciation and for its recognition of the uses and the spirit of the General Church. The Review, in its more recent departure from the practice of discrediting the General Church on the score of not performing living Church uses, not only justifies its professions of desire for greater unity in the Church, but also strengthens the cause of charity in general. It further strengthens its position by conceding the point, that lack of unison of view upon important doctrines or in church polity, may be legitimate occasion for separateness of organization without detriment or loss of harmony to the Church in general; in support of which is cited the "variety in harmony" which prevails among the distinct societies of heaven.

     In behalf of this harmony the writer of the review-article appeals to the General Church to reconsider the name it has chosen, as tending. "so far as a thing so external can, to produce jarring and a sense of discord;" the ground of objection to the name being that it is thought hardly "just to the larger and older general bodies of the Church, that this, one of the lesser if not the least general bodies, and the newest, should take upon itself a title so comprehensive and even exclusive;" - in short, it is maintained that the title is not a true one. It is further suggested that the insertion of the qualifying word "Episcopal" before the words "General Church" would at once describe the body's form and government and evidence a desire to promote harmony and brotherhood throughout the general bodies of the Church.

     The right to state a grievance, or even what is only believed to be a grievance, must be recognized among brethren, the more so in this case because the objection raised by the Review against the name in question was considered by a few members of the General Church as likely to be urged,-and some thought, urged with justice; so that action was deferred for two years, at considerable inconvenience, and much thought and discussion was devoted to seeking a name that would be equally suitable and yet free from the apprehended appearance of exclusiveness. But the hope of ultimate revision of the choice, which the Review builds upon this suspension of action, and hesitation of a few, we must affirm to be without substantial basis. For after taking great pains to find a title equally satisfactory, and thus meet if possible the divergent views and anticipated desires of our brethren of the Convention, it was finally agreed, with full unanimity, that we could not go to the extreme of sacrificing use by rejecting the one name which was increasingly felt to he exceptionally descriptive, appropriate, and acceptable to the members. Moreover by perhaps most it was believed that Convention's members would not put upon the name a construction not intended and held not to be legitimately involved.

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     Use is what must determine the choice of the name, - that is, fitness, descriptiveness and quality that appeals to the affections. The name "General Church of the New Jerusalem" means to its members all that goes to make up a church according to the teachings of the Writings, and therefore includes not only the episcopal idea but much more. To insert the term "Episcopal" would emphasize, more than is desired, the idea of formal government. At the same time it would add four syllables to an already lengthy name, besides suggesting associations which would be disturbing to at least quite a number. According to the doctrinal understanding of the members referred to, there may be any number of general churches of the New Jerusalem, according to requirements. That there not only can be but are, more than one, is in effect stated by the Review, as we have quoted it, where it refers to our body as "one of the . . . general bodies." And they might even be so named, using a qualifying word, as "First," or "Second General Church of the New Jerusalem," etc. If these bodies are not general churches of the New Jerusalem, why are they not so?

     Of course it is not the size that qualifies a body to be a general church, but the form and scope of the organization as adapted to the uses of a general church; possessing these, it is capable of indefinite growth.

     If it be once seen that "general," in this connection, does not mean "all-inclusive," but rather the inclusion of particulars, the appearance even, of invidiousness, falls away. If the name "A General Church of the New Jerusalem" had been a feasible one it probably would have been chosen. As to the phrase, "of the New Jerusalem," it supplied an indispensable element, New Church distinctiveness, and as, such was received with affection. That its adoption is unexceptionable we feel sure, the more so since Convention itself has not hesitated to refer to its meetings as "meetings of the New Jerusalem in the United States;" which might equally well be construed as exclusive, if it were desired to do so.

     The danger of "jarring" and "discord" in this matter is, we think, liable to exaggeration. Members of the General Convention know themselves to be in freedom to understand and apply the Doctrines differently from the members of the General Church, and they will concede the same freedom to their brothers, exonerating them from any charge of lack of charity on that account; and themselves not manifesting that lack in way of resenting the exercise of an inalienable right. This is to be the more confidently expected, since Convention itself in the past has acted on the principle of putting what it believed to be useful above consideration of conciliating brethren who saw things differently. This was illustrated in the year 1881, when the decidedly exclusive term "The New Church Theological School" was chosen for the Convention school, in face of the fact that two other New Church theological schools then existed, and despite the vigorous protest of those interested in them. We deprecate, therefore, the implication that in the present instance the Convention will be either uncharitable, or inconsistent and thereby unfair.

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     Another criticism the Review makes, namely, that the Bishop's Address, - which is correctly described as "chiefly a proclamation of doctrinal views, which were those of the Academy, and are the distinctive principles on which the 'General Church' is founded," - gives no passages from the Writings in support of the "dogmatic statements therein contained. The complaint would be valid if the address had been intended as an argument, or as a missionary document; but it was in fact, what it professes, simply a "brief general statement," - that is, a review of accepted principles given for the benefit of members of the General Church and of those already more or less affirmative to the positions thus reviewed. Through the pages of Words for the New Church and of New Church Life, and through other channels, the members of the General Church have for over twenty years kept up a bombardment of passages in support of their principles, so that to be reproached now with having neglected the literal statements of the Writings, and on an occasion when these were not called for, affects somewhat our sense of humor. However, the implied suggestion that a statement of principles accompanied by comprehensive citations might be useful, is worth considering, and for it we acknowledge our indebtedness to the Review.

     We have assumed the risk of being tedious in order to fully assure our contemporary that the main point of its courteous protest had been already considered by the General Church, whose action in the premises was accompanied by conviction that it involved no reflection on other bodies of the New Jerusalem, either in intention or in fact. THE EDITOR.
"THE BUDDING OF THE FIG TREE." 1900

"THE BUDDING OF THE FIG TREE."              1900

     Among the utterances in the recent "symposium" on "The Needs he Needs of the New Church" in the Messenger for November 15th, 1899, none is more significant than the reference to "the budding of the fig tree in the Rev. John Worcester's plea for "Charity, Sympathy, Breadth."

     "We need," he explains, "a broader knowledge of our own doctrines, which will not confirm a faith based upon a single passage or class of passages. Perhaps it is too early to expect this, and with it a generous appreciation of the reasonable results of scientific study." [The Higher Criticism, etc.?] "We are afraid of these now, but a few generations hence our successors will know that the budding of 'the fig tree and all the trees' was from the sunshine of the same Divine Presence that we enjoy; and they will find in the fruit of it support and illustration of the revelation of which we are the present custodians."

     The trend of these remarks is unmistakable, and affords a solution to the problem which is presented by the present attitude of the New Church at large towards the churches of the Old Christianity. By the "sunshine of the same Divine Presence which we enjoy" can he meant only the Divine Truth of the Revelation given to the New Church. This Divine Truth is supposed to be operating in the Old Church no less than in the New, causing a grand development of genuine natural good, and preparing the way for the descent of the New Jerusalem into the Old so rapidly that in "a few generations hence" there will no longer be any necessity for our distinctive Church as the exclusive custodian of the new Revelation.

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     We have here the "Permeation Theory" in a nutshell and brought to a logical conclusion. But the question remains, Are the premises correct? Mr. Worcester finds a basis for his argument in the Lord's prophecy concerning the Fig Tree. If his interpretation of the Word is warranted by the Revelation of the Internal Sense, then his conclusion will stand and the present distinctive organization of the New Church will disappear. But if not, his theory will fall and the Church will be freed from what will be recognized as a deadly infestation.

     "Behold the Fig Tree and all the trees. When they now shoot forth, ye see and know of your own selves that summer is nigh at hand." (Luke xxi, 29; see also Matt. xxiv, 32.)

     This has been interpreted by Mr. Worcester as "a sign of the Lord's Coming, because the first effect of this Coming would be an active interest in practical philanthropy and all useful knowledge. Is not this spiritual sign now visible in the immense increase of benevolent feeling and work in our day? in the associations for the relief of the poor, the sick and insane, the imprisoned, and the unfortunate of every class? in the fact that the pulpits of all the Churches are inculcating the precepts of a good moral life, instead of the arbitrary dogmas of the last century?" (Correspondences of the Bible. Part II, p. 43)

     According to this authority the "fig tree" signifies natural good, - such, indeed, as exists and has always existed in the fallen Church. For "practical philanthropy," "benevolent feeling" and charitable associations existed in the darkest of the dark ages, and notably in the Roman Catholic
Church with all its convents and hospitals and medieval orders for the protection of the poor and the oppressed. And yet it is clear that this kind of good was merely natural, without a scintilla of that spiritual charity which alone is living and genuine good. This natural good was continued in the Protestant Churches, still as merely natural, because the spiritual truth which alone could make it genuine. had not yet been revealed. Order having been established in the spiritual world by the Last Judgment in the year 1757 and freedom thereby restored to mankind, this natural good has now assumed unexpected proportions, and it is this unparalleled development which Mr. Worcester understand as the fulfillment of the prophecy concerning "the budding of the fig tree and all the trees."

     Judging from purely human observation it would thus seem that "Summer" has indeed come into the wintry state of the consummated Church, that the Lord in His Second Advent has truly been received by the Old Church as a whole, and that the professed New Church has made a stupendous mistake in assuming that a knowledge of the Heavenly Doctrines revealed through Swedenborg was necessary for the establishment of the New Church! The new dispensation would seem to have come upon the dead Church as irresistibly as a summer day, and everybody, therefore, must nolelas volens be a New-Churchman.

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The proof, it is asserted, lies in the changed natural conditions of the civilized world!

     But compare with these notions the picture of the state of the Christian World as presented anywhere in the Doctrines of the New Church, - as in the instalment of the Five Memorabilia which appears in the present issue of the Life. We are told there that the Consummation of the Church "will be apparent scarcely anywhere in the world, since those things which are of faith are not truths but falses, and those things which are of charity are not goods but only the deeds of the love of self, which do not elevate themselves to heaven but, as soon as they rise up, they are turned aside and fall down to the earth, as rotten fruit falls from the trees in the time of winter. At this consummation or at this end of the Church it will he proclaimed from all the pulpits, and the people will vociferate in all the temples. Here is the habitation of God, here is the temple of God, here is the Church of God, here is salvation, here is the light of the Gospel, - and they know not at all that they are in mere darkness, and that they are dreaming the dream of the age. The reason is that they believe falses to be truths and truths falses, and evils to be goods and goods evils. This night and this dream the Lord has predicted in Matthew xxiv: 37-39, and in Luke xvii, 26 to the end." (Five Mem. nos. 13, 14.)

     Very different indeed is this from Mr. Worcester's description of the state of the Christian world,-as different as the interpretation and application which the Doctrines of the New Church give to the Lord's prophecy concerning "the budding of the fig tree." In the revelation of the Internal Sense of the Word we are taught by the Lord Himself that - "the budding of the fig tree" signifies "the first of the New Church. The fig tree is the good of the natural, the branch is its affection, and the leaves are truths." For "when the New Church is created by the Lord, then first of all appears the good of the natural, that is, good in external form with its affection and truths; by the good of the natural is not meant the good into which man is born, or derives from his parents, but a good which is spiritual as to origin, into which no one is born, but is led by the Lord through the knowledges of good and truth, wherefore, before a man is in this good, namely in spiritual good, he is not a man of the Church, however much it may appear that he is, from connate good." (A. C. 4231; compare A. E. 403c.)

     This is the teaching of the Writings concerning "the budding of the fig tree," and is the only one which has been revealed by the Lord. It is manifest from it that it is the New Church, not the Old, which is here treated of, and that the fruits of the "fig tree" are not worldly good works, but the external good which first appears with the men of the New Church when they, in the beginning of their regeneration, compel themselves to act according to the spiritual knowledges of good and truth which have been revealed to them, and thus bring forth the first fruits of spiritual repentance.

     "A good which is spiritual as to origin:" can it be maintained that "modern philanthropy," etc., has any such origin? that it is founded upon depicted for instance the knowledge of the Heavenly Doctrines, which alone reveal what is spiritually and genuinely good and true?

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If so, it follows that the Writings of the New Church must actually be accepted as Divine Revelation by the old Christian Church, - which everybody knows is not the fact; or else this knowledge has come from some other source, through some kind of immediate influx, - which is equally inadmissible, in view of the Divine teaching that men do not receive any knowledge by immediate perception from within, but only by means of external teaching from written Revelation.

     Where, then, is the scriptural or doctrinal warrant for the "Permeation Theory?" Where the excuse for that self-deception which is spreading like a contagion through the New Church, inspiring indifference to the heaven-revealed Doctrines, paralyzing the uses of the Church, driving the youth into the supposed greater New Jerusalem without, and threatening the very existence of the New Church as a distinct organization?

     What is the reason for the numerical standstill, nay, steady decline of the General Convention, which in the year 1893 numbered 104 societies and 6,461 members, but now, at the end of the decade, counts but 95 societies and 6,274 members! What else but indifference and decline can be expected when the official organ of the body week after week and year after year has steadily poured the sweet monotone of "Permeation" into the ears of its readers? when in most of the books and magazines and pulpits of the Church the one theme, ever uppermost, has been for years "the stupendous progress of the century," "the marvellous growth of light and toleration and goodness" in the Christian world, the "mighty spiritual revolutions" within the Old Church. which now by an immediate, imperceptible and indescribable "outpouring from the New Heavens" is said to be discarding all false dogmas, outgrowing narrow conceptions, establishing "the universal brotherhood of men" and by vast and bewilderingly rapid steps is becoming the true ultimation of the New Jerusalem on the earth!

     This kind of "mussitation" has been kept up so persistently that the leaders in the Church seem at last to have lost all practical sense of theological proportions and actual conditions in the world at large. Wastings and breakings, wars and the rumors of war are heard on all sides in the denominations of the Old Church. Ancient ecclesiasticisms are decaying and former bulwarks of Orthodoxy are welcoming within their borders the open deniers of the Divinity of Christ and of the Integrity of the Word. The mortar which so long has kept together the dogmatic structure of Protestant faith has crumbled, and the stones in the temple of the Old Jerusalem are tumbling down with a mighty noise and in the sight of the whole world.

     But the most popular teachers in the New Church seem actually to rejoice at the growing infidelity, and are pointing to the devastation of the Old Jerusalem as identical with the upbuilding of the New. Forgetting that a false faith is better than no faith, and that a simple belief in the Letter of the Word is far preferable to the denial of any part of the Scriptures, they ignore the vengeance which was to pursue "whomsoever would slay Cain," and the miserable fate of Joab who had destroyed Absalom.

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The fashionable "Christology" is hailed by them as the close approach to a genuine doctrine concerning the Lord, although it is only an euphemistic name for Arianism and worse, the idealistic worship of Christ as a mere man, and thus essentially the worship of humanity. The scientific wolves who have fallen upon the Letter .f the Word, tearing it into shreds and tatters in the name of the "Higher Criticism," are welcomed by them as heralds of a new day, preparing the way for the acknowledgment of the Internal Sense. When lamentations are heard in the ruined city at the destruction of the most holy, these New-Church teachers shrug their shoulders, declaring that they have no sympathy with such "Jeremiads." (See Messenger Nov. 1, 1899, p. 240.)               

     Why will not our brethren take heed at the Lord's warning! Why will they permit themselves to be deceived by the modern prophets of liberalism and sentimentalism who have arisen in these latter days with signs and wonders so great as to deceive, if possible, the very elect! "Then if any man shall say unto you, Lo, here is Christ, or there, believe it not." The Lord has come in the glory of the Cloud, not in the tumultuous streets of the doomed Jerusalem. "Behold, I have told you before!" Woe unto us if we return to Judea! W, are commanded to flee to the mountains, to the mountain where towers the City of God, the New Jerusalem, the Doctrine revealed out of Heaven in the Writings of the New Church. There alone is salvation.

     The natural good which reigns at this day in the world does not differ in essential duality from what it has been in any previous age, in any consummated Church, or from what it is in any unregenerate man. The difference is simply one of quantity and appearance. Regarded from Divine Revelation, this good is recognized as the Moab by whom the children of Israel were enslaved in the days of the Judges. And into such a Moabitish bondage would the men of the New Church be led, were they to follow the ignis fatuus of the "Permeation theory." A fat and wealthy individual is Moab, "benevolent" and "helpful" and "broad" as long as he receives his tribute of obedience and flattery. But to the young Bride of the Lord he is the most dangerous of present enemies. Sweetly enticing with offers of "brotherhood" and patronizing toleration, he seeks but to defile her purity and smother her life in his arms.               

     Why then this covenanting with our most cunning foes? Why this constant looking outward for the re-vivification of the Old Church, instead of inward to the Heavenly Truth is which the Bridegroom has come? Why look for "buds" upon that fig tree which has been smitten with a curse and is dead. The Lord is not among the dead but among the living. Let the dead bury their dead. There will be no "resurrection of the body" of a dead Church.                    C. T. O.

     "When you find one especially fitted to do the work it seems like following the lead of Providence to sustain such a one. We cannot make people for the work; we have to find them and see to it that they are enabled to go on with it." - Anon.

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"SIGNIFICANT EVENTS IN THE NINETEENTH CENTURY." 1900

"SIGNIFICANT EVENTS IN THE NINETEENTH CENTURY."       Editor       1900

THE "MESSENGER" SYMPOSIUM, (JANUARY 3D AND 10TH).

     THIS symposium is noteworthy not only for the picture that is drawn, by practised pens, of the state and progress of the world, but for the index it involuntarily furnishes, as to the trend of current thought in the New Church; for the writers form a very representative corps.

     In the way of "National and Religious Events" the Hen. John Bigelow opines that the most significant event on the natural plane, was the War of the Rebellion, as the Revolution was the most significant one of the last century. The latter initiated the first practical and practicable experiment of popular sovereignty on this planet. The century's most significant moral and spiritual feature the writer thinks has been the reaction against the notion of God as a vindictive and implacable being. This reaction was initiated by the Unitarians, who nevertheless "sawed off as it were the branch they were sitting on, by practically denying the divine origin of the Bible and the validity of the assurance that 'the Word was with God, and the Word was God.'" Still, Mr. Bigelow thinks that this destructive Unitarian movement was valuable as loosening up things among the more educated class of theologians, the better to prepare for the "percolations" of the spiritual sense of the Word, which was to be given through Swedenborg and was to effect a "perfectly logical and satisfactory reconciliation of the Godship of the Old Testament with the Godship of the New," "so that the clouds which darkened the letter of the Word to them have been effectually dispelled." Hence Mr. Bigelow, taking heart from the "rapidity with which this new view of God [as infinite love] has already impregnated modern ecclesiasticism," looks forward to continually greater changes in the spiritual condition of the world, till the time comes, of which we read, "when the wolf shall lie down with the lamb, and the leopard lie down with the kid . . . and a little child shall lead them."

     This "Permeation" note is pretty well sustained through most of the symposium. C. C. Bonney, Esq., the President of the World's Congress of Religions of 1893, finds in that event the greatest significance that the century has to offer, and quotes Senor Emilio Castelar as saying "that never has history recorded an event so momentous," and that "the logical deduction from all that happened on that notable occasion is, that all the religions there assembled found a common ground in Christianity." But this would be hard to prove. Would not the Buddhist, the Confucian and the Mohammedan each think within himself that in respect to the views uttered which he could accept all the others were finding a common ground in his particular religion? What real religious change was effected by that event? what more than a degree of increased toleration, and of personal acquaintance and friendliness?

     In "Nineteenth Century Literature" Mr. Julian Hawthorne finds nothing of creative imagination, only adaptations of what has been said in earlier centuries.

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"Material fact (not truth) has been the quarry of mankind in this age, civilization aiming at conquest of natural forces, even philanthropy exhibiting a utilitarian flavor, and religion preaching private judgment and reason rather than faith." The Press, he says, the real literary innovation of the century, devotes itself to reproducing the actual routine of existence, the facts of life, with the result of showing to us an ugly picture of ourselves. This, he surmises, is designed to serve as a means to show us our self-love and love of the world in their true light, and so turn us to truer views and conduct of life, by showing us how ugly those loves are in our neighbor; for though each may embrace vice for ugly picture of ourselves.

     To this we would urge that to see evil from self and not from the Lord is not to see it truly at all. The criminal is never reformed by the evil he sees abandoning about him; he does not distinguish the evils he abominates in others, from the persons, whom he hates. What is needed is the affection of truth, and this is not to be found in the press, but only in the Word laid open by the Writings. Mr. Hawthorne therefore assigns to the press too high a place when he says that it "rescues us from a fool's paradise, and opens the way for our entrance into a paradise of the wise."

     "The New Education," reveals the influence of the New Church, - says the Rev. Frank Sewall, - in three regards: in the revolution wrought in the general idea concerning the objects " - in the change of attitude toward the child, on the part of society and of educators, (with a recognition of the importance of the infantile period as ultimately affecting society itself), - and the importance which modern education attaches to the affection of use, as determining the choice of studies and the estimate to be put upon them. The principle governing in the schools of heaven - of learning not by rote but by heart, by actual exercise of knowledge in uses that are loved - "has become perhaps the most distinctive mark of what may be called the modern education."

     To this we would add that the breaking away from the old, dry, "intellect-alone" quality of education, and cultivating affection, is likely to serve indeed a most important use in preparation for a living education; but that the awakening of the spiritual affection which alone can make education living, can come only through spiritual truth, thus through the Heavenly Doctrines.

     "Science in the Nineteenth Century" is treated by Professor F. W. Very in interesting but hardly New Church style. Apropos of Swedenborg's science quiet seasonable is the paragraph which records the efforts being made "by some of our greatest mathematicians to develop a tenable theory of some kind of vortex-atom, not unlike the elementary particles originally suggested by Swedenborg." And suggestive is the statement that "Wonderful and unexplained things have been discerned in the growth of cells," so that "infinity confronts us no less in the very little than in the very large." But in vain do we look in the article for a leading New Church principle, whereas to Evolution is accorded an importance which makes the lack referred to the more striking. One might think that the writer fancied himself restricted on the subject assigned him, to the aspects of the dying century exclusive of the New Church.

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     Deeply impressed by the modern theory, apparently, is also the Rev. S. C. Eby, in his review of "The Philosophic Import of Evolutionary Science;" although he says: "For the moment (!) I am not endorsing the theory," - whatever this reservation may mean. Evolution, he states, (while deprecating materialism), has exploded the ancient theories of creation by jugglery with nothing," and has "magnificently demonstrated the universal reign of law and the inexorable logic of cause and effect." "Whatever the universe is, it is now seen by every school boy that it is not the work shop of magic or the home of caprice." And he concludes that "No amount of metaphysical reasoning or spiritual revelation could have brought home these truths to the natural mind with anything like the force and clearness of evolutionary science."

     The premises and the conclusion are at fault. Evolutionary science has magnificently failed to demonstrate the true logic of cause and effect. For instance, it finds in protoplasm causation such as belongs not to matter, and it assigns to creation a successive and not a discrete character, in the continuous steps of which the lower is made the cause of the higher. What logic here? Not that we would depreciate the truly "magnificent" records of facts, made by science. Evolution has indeed brought to the observation of nature an eye acutely trained to sensual things; but it is utterly blind to the true order involved in nature by the Creator and capable of being evolved only by an eye made clear through knowledge and acknowledgment of the Divine First Cause, and of the world of spiritual causes, and of the discreteness in the latter's operations upon and in the natural world. Whatever of method has been disclosed on the lower scientific plane by evolutionary science, could have been done as well and better by a science developed from and inspired by the principles of Divine Revelation; but in the existing conditions Providence has made use of what was available, the world not being ready for something better.

     We quite agree with the writer that "It is of immense use to the future of New Church philosophy that materialism should have been seen at its best," but regret that so many New-Churchmen fail to see how poor and flimsy that best is. With the concluding paragraphs, and where he seems to identify "evolutionary science" with "materialism," we find ourselves quite at one, but must leave the writer to establish their consistency with his assertion that it has laid a "very solid groundwork for an understanding of higher degrees of truth;" and that "Other things being equal its students should be the most competent readers of the 'Arcana Coelestia' and the 'Divine Love and Wisdom.'" In the paragraphs referred to he well says concerning "the antithetic manifestations of spiritism, Christian Science, Theosophy, auto-suggestion, etc.:" "Thus we have the uncovering of a large number of forms of irrationality. For the most part these developments are strictly on a plane with evolutionary science, and in the case of spiritism and Christian Science, however much there may appear of idealism in form, at the last analysis we find in substance only a diseased materialism."

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     The Rev. P. B. Cabell divides "Events Theological in the Nineteenth Century" into - 1. Events which indicate rejection of the old errors, and, - 2. Events which indicate reception of the new truths. Under the first he classes the Unitarian movement-which he correctly differentiates "theologically from the New Church more widely than any other" (sect); - Ingersol's destructive criticism of Christianity, and, the Higher Criticism and its "half-friendly, half-hostile labors." From the latter he expects to result, an "enforced acceptance in time by the Churches of the doctrine of an internal sense," a hope which is not very near to realization. Of "events which indicate reception of the new truths" he finds, as "we would naturally expect nothing phenomenal or startling." "The enlightenment of some one mind in a community, the establishment of a small society, even the building of a modest temple for worship, are events of seemingly little importance to themselves, but they are really epochs in the history of such community." This writer, too, finds great significance of progress in the Congress of Religions.

     Dealing with "The Study of the Bible in the Nineteenth Century" the Rev. Jacob E. Werren notes among the "harvest of fruits for human use" which the century has ripened, that of freedom and independence of thought; - the improvement in which, the world enjoys without consciously realizing it. "Fostered on the plane of laboratory work, and schooled in the lecture rooms of scientific thinking, it is fast becoming common property as a part of religious thinking." And the writer, without giving thought to the teaching that true freedom is based on affections of good and truth, - affections which it is the trend of modern free thought to uproot and destroy, - views with complacency the attack of that free thought upon not only creeds but - "the very stronghold behind the creeds: The Sacred Scriptures." Says the writer: "The critical spirit engendered by this freedom of thinking has fully awakened to the consciousness of its power.

     In its youthful accomplishment it seems to enjoy the pleasing task of having plucked the golden plumage from a bird of paradise and rendered its aspect more earthly; that is, it proclaims that the human tests of literature prove the Bible to be a thoroughly human production. It traces behind the face of this palimpsest of the ages, the unwritten history of its growth and perfection (!) and in it all rejoices in the evident manifestation of the broadening grasp and growth of the human mind (!)." He admits that "This new thought about the Bible is yet young" and "has all the faults of youth," yet he deprecatingly asks: "Shall we join the world in its fears and wish to set back the hands on the dial of time? Or shall we not rather rejoice in the attitude which the world is taking in learning to think for itself about the Word of God?"

     That he here means "thinks from itself" is evident from language which we lack space to quote; yet the amazing conclusion he reaches is, that the world, in its self-assertion, is to come to see "in its own power of rational thought the presence of God, and with this [will] press on in the way of investigation toward the goal of spiritual reality, which is laid bare in the deeper sense of the Wordy and before it, the human will put the shoes from off its feet, and worship with a new spiritual reverence."

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     "Charities and Corrections" is treated by the Rev. B. M. Stone rather from the sociological than the New Church standpoint.

     "The New Position of Woman," according to Lydia Fuller Dickinson, "leads inevitably toward a new and truer idea of marriage," upon which "depends the integrity and even the existence of society itself." "The equality of man and woman does not lie in their mental and spiritual identity, as some suppose, but in the fact that wholly and eternally diverse as they are, they are nevertheless equally dependent, the one upon the other, on all planes of the being." This is well said, but Mr. Dickinson would have been more felicitous if she had not gone on to nullify the diverseness she postulates by making the creative equality of man and women find "ultimate expression" in "Woman Suffrage;" involving feminine exercise of distinctively masculine functions.

     "Freedom of Thought" is given by the Rev. John F. Potts as probably the most striking because most universal feature of the ecclesiastical developments of the Nineteenth Century, - meaning, thereby not merely freedom to choose one's own creed but freedom from the spiritual influences which had enslaved the Church to its own authorities in the centuries preceding. This freedom, - brought about by the changed spiritual conditions effected by the Last Judgment and the consequent removal of obstructions to the influx, of light from above, - suddenly conferred upon the race, produced effects, the writer says, of "very mixed character - terribly so," because of the state of the world and its incapacity to appreciate its freedom. To quote: "The shock of conflicting elements was sure to be tremendous, and now that the first threes of it are over (I do not say the worst threes, for the future we know not), and we stand at the close of a period of nearly a century and a half, during which it has been going on, we may well feel deeply thankful that the Divine Providence has succeeded in saying the world and the Church from the utter ruin which might reasonably have been anticipated under circumstances so apparently hopeless as those which existed at the time of the complete devastation and spiritual destruction of the First Christian Church."

     The only reservation which we could have as to accepting the foregoing ideas, is the uncertainty as to what is meant by the "Church" which is there depicted as being saved from "utter ruin." The agency of salvation we are told in the succeeding paragraph, is the New Church, but as this is said to be invisible as a spiritual organization to the eyes of man, we feel the lack of a clear statement as to the definition and relationship of the Old Church and the New.

     "The Parliament of Religion" finds another advocate in the Rev. A. Roeder, who sees the tendency to unification of the race, shown in the inter-connecting work of steam carriage and electricity, culminating on the religious plane in the Parliament of Religions, which he describes as an effect of the opening of the Word. As we have already indicated our inability to see in that event any unification whatever as regards the really religious standpoint, we have here no comments to make.                         THE EDITOR.

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Monthly Review 1900

Monthly Review              1900

THE PERIODICALS.

     Annals of the New Church. (No. 13, January, 1900, presents a fine portrait of the Rev. Samuel Noble, - a beautiful intellectual face, a truly noble countenance. It is reproduced from a larger engraving belonging to the Rev. John Faulkner Potts, whose maternal uncle, Mr. R. B. Faulkner, painted the original portrait; he was for a long time the organist in Mr. Noble's church at Cross street, London. In the present issue of the Annals there are brief but vivid biographical notices of Rev. Thos. F. Churchill, M. Edouard Richer, and Rev. Robert Hindmarsh, who now close their earthly labors, while the names of M. Le Boys des Guays and J. R. Hibbard make their first appearance in the Church. Among the events in 1835 we notice the organization of the Massachusetts Association and the beginnings of the Church in Chicago, Ill., and Allentown, Pa.; and, in 1836, the formation of the Maine Association and the development of a great interest in distinctive New Church education among the societies in New England. In the General Convention there developed at this period a strong tendency towards Episcopal form of government; the principle of "close communion was much favored, and also the abolition of hymns or any "human compositions" in the forms of worship. The Precursor, edited by Rev. Richard De Charms at Cincinnati, appears on the stage at this time as the exponent of the same principles which are now represented by New, Church Life. Year by year the history of the New Church is now being opened up by the Annals, and it is becoming more and more evident that that history is not so void of significance as our contemporary, the Messenger, seems to think.

     A Nova Jerusalem, our Brazilian contemporary, is still being published each month by L. C. La Fayette at Rio de Janeiro. It is a journal of eight pages, with three columns to the page, and is distributed gratis for missionary purpose. The articles are written chiefly by the editor. It would be interesting to learn some particulars as to the result of the propaganda.

     Aurora, the only journal at present published in the Danish tongue, now enters upon its second volume. It is edited by Rev. S. C. Bronniche, who is the leader of a circle in Copenhagen.

     Kinder Bote der Sontagschulen der Neuen Kirche, a New Church Sunday-school paper in German, published at Brooklyn, N. Y. It is now twelve years of age, and is working quietly but steadily.

     Neukirchenblatt, the organ of the German Missionary Union in America, is edited and published at Berlin, Canada, by Rev. L. H. Tafel.

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A German translation of the Adversaria has been running through its columns for some time. An English version of this suggestive work of Swedenborg's would be most acceptable. We wonder how long the Church will have to wait before it has ready access to everything written by Swedenborg!

     The Juvenile Magazine is a New Church illustrated monthly for the young people, edited by the Rev. Isaiah Tansley, at London. It has a very attractive appearance and could become of great usefulness if imbued a little more with the distinctive spirit of the New Church. The same may be said of its American companion, The Sower, which is published each week by the Western New Church Union at Chicago.

     The New Church Independent, now in its forty-eighth volume, has decreased its monthly issues from forty-eight to forty pages, owing to reduced financial circumstances.

     New Church Messenger. January 1. "It is not probable," exclaims one of the editors, "that the first New-Churchmen imagined or dared to hope that in so comparatively short a time [as a century] all things would indeed begin to appear as 'new.'" "Improvement in facilities of travel," "advancement in science," "progress in the comforts and luxuries of natural living," these things are proclaimed as "the John the Baptist to the coming of the New Church," while the history of the organized New Church is declared too 'insignificant" for notice in the jubilant paean which is sung the "Symposium" on the Nineteenth Century (received below). Old-fashioned New-Churchmen might indeed demur at this summary treatment of the Church they love, and at the new interpretation of "John the Baptist." The latter has always been understood in the Church as representing the Letter of the Word and the faith in it, (not "the Higher Criticism"), and Spiritual Repentance, (not "the luxuries of natural living"). Quousaue tandem, Catalina.

     New Church Magazine. January, 1900. History of the Society at Leeds, with a picture of the temple which was built in 1885. The Church here began through the evangelistic work of Rev. Joseph Proud in 1816. It has had quite a checkered career, and several times has seemed at the point of extinction, but is now prospering under the pastoral care of the Rev. Mark Rowse. We are not sorry to learn that "there is still much prejudice against the New Church in the city of Leeds." This is a healthy sign. When the New Church becomes popular with the denominations of the Old, there surely something wrong with it.

     Swedenborg's Anticipation of the modern theory of Telepathy. An interesting note, by the editor.

     The Future of the Church, by George Trobridge. The writer, in this first installment of his paper, draws a striking Picture of the divided and disintegrating state of modern Protestantism. There seems at present to be a powerful reaction in favor of Roman Catholicism, but Mr. Trobridge shows that this movement can only he of temporary duration. But by the "Church" he means - the Lord's Universal Church, that which exists with the good among Christians and Gentiles alike.

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And yet, with lack of consistency he identifies "the Church" with "the Christian world," that is, with the Old Christianity which is dead and judged, and for which therefore there can be no "Future."

     What the New, Church teaches. The Rev. Jas. F. Buss here commences a second series of articles on the general Doctrines of the Church and presents "the reality of the other world" in his usual able and convincing style.

     The Rev. Isaiah Tansley, in the "Notes and Comments," dwells on Dean Farrar's recent attack on the "orthodox" doctrine of the Atonement, and justly remarks that "something more than destructive criticism is required." Destruction is one thing; instruction is another. The Old Church is destroying itself, but the New Church will not be built up by the destroyers.

     The New Church Review, for January, contains: "The Worship of Prayer," by Rev. John Worcester, "The Worship of Life," by Rev. H. C. Hay, "The Hypothesis of Evolution in the Light of the New Church" (II) by Gilbert Hawkes, "Behold the Man," by H. Gordon Drummond, "Distinction between Material and Spiritual Substances," by Rev. H. Vrooman, "How to Think of God," by Rev. G. L. Allbutt, "Courage," by Warren Goddard, and "The Sabbath: its Past, present and Future," by Rev. T. F. Wright. In the Editorial Department "S. M. W." combats the position of Mr. Gilbert Hawkes, - in the body of the magazine, - that the Most Ancient Church was not the most ancient church, but the degenerate descendants of one still earlier. In the department of "Current Literature" is a review of the Journal of the Assembly of the General Church of the New Jerusalem, which is considered elsewhere in the present number.

     
Books Received.

The Heavenly Arcana: Rotch Edition, Vol. xi. Massachusetts New-Church Union. 1899. Price $1.25.

De Divino Amore et de Divina Sapientia. Divina Providentia. New York. American Swedenborg Printing and Publishing Society. 1899.

Reincarnation in the New Testament. James M. Pryse. New York. Elliott 8. Page and Co. 1900.
ERRATA 1900

ERRATA              1900

     In the January number a line on page 18 failed to print, the words of which are as follows: "without which this Church could not have become the crown of ...."

     Also, it will be noticed that the footnote which is given at the foot of page 31 belongs on page 32.

     In the title of the Icelandic translation of the Doctrine of Charity, Nyu Jerusalem was printed as Nigu Jerusalem.

     In the December number, on page 182, fourth line of the last paragraph of the article "How to Think of God," the second word should be "visible" instead of "invisible."

[These corrections have been made to the electronic text.]

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ORPHANAGE 1900

ORPHANAGE              1900

From a private letter, written abroad, we take the following pertinent extract:

     "It was a source of great pleasure to my wife and self to see in the "Life" that an Orphanage for the General Church of the New Jerusalem has actually come into existence. The Church is to be congratulated on this account; it is a step forward; it is active New Church life, which is sure to bear good and sound fruit. . . . I have often thought of the desirability of letting the children save up their little savings for future needs, but hitherto nothing has been done in that direction. When we now noticed the news about the Orphanage, it struck both me and my wife that the best way in this direction would be to arouse the interest of the children themselves for this work. This proved an easy task, and B - and A - cheerfully send one dollar each for the year 1900, to the Orphanage."
PRINCIPIA CLUB 1900

PRINCIPIA CLUB       C. E. D       1900

     THE Principia Club of Philadelphia held its regular meeting on Monday evening, Dec. 18th, 1899. After the routine business had been transacted the memorial resolutions, respecting Dr. Wilkinson, which were published in the January Life, were presented by the Rev. C. Th. Odhner and unanimously adopted. A number of speakers called attention to the services Dr. Wilkinson has rendered to New Church science and philosophy, and to the debt of gratitude the Church owes to him for his great work. Special reference was made to his fight for Homeopathy and Anti-Vaccination.

     Rev. C. E. Doering then read a paper in reply to the articles by the Rev. J. F. Potts, which were read before the Club last spring, and recently published in The New Philosophy (October, 1899).

     In answer to the point that Swedenborg could know nothing properly of creation before the opening of his spiritual sight, the essayist took the position that Swedenborg could know something rightly about creation, because he knew from the Word that the world was created by God; he accepted this as a fact, and did not reason as to whether it was so. But with that knowledge and acknowledgment as a starting-point he then reasoned about the formation of natural things, all of which are on the plane of effects and therefore could be investigated, and truths concerning them could be elucidated, without any special revelation.

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     As to the point that Swedenborg did not limit himself to the plane of effects in his investigation, but tried by that means to arrive at spiritual causes, the essayist cited what Swedenborg says in the Principia concerning the purpose of his work - that it is to investigate elemental nature; and he also cited passages to show that Swedenborg knew that he could not by philosophy transcend the bounds of nature; and that therefore, as he limited himself to nature, it follows that his investigations are within the legitimate sphere of science and philosophy.

     In answering the second paper he thought that the term "substantial" as used in the Principia had been confused with the same term as used in the Writings, and cited passages from the former work to show that in it Swedenborg meant by "substantial" that which is limited, bounded or finited, in contradistinction to what is unlimited, unbounded or infinite; and hence where he rays "that in the Infinite there is nothing substantial," with his own limitations on the term, he does not contradict what is said in the Writings about "God being Substance Itself and Form Itself." He did not at all consider that the Infinite or God was nothing, but rather the all in all, from which and compared to whom all the finite is nothing.

     Referring to the section in the Divine Providence No. 6, which had convinced Mr. Potts that the Principia Theory of Creation was wrong, the speaker said that that theory was not condemned there at all. First, because that number says, "There are some who think there is only one substance from which are all things," while the Principia teaches that all things are from God, Who is the sole Cause and Origin of all. Second, because that number is evidently referring to all creation, the spiritual as well as the natural, while the Principia treats only of natural creation. And, Third, because the Principia does not teach that all nature consists of an accumulated mass of points, as is held by those who are condemned in the passage referred to.

     The speaker held that the world is derived from Swedenborg's Natural Point, - which is the purest substance in nature and the first natural receptacle of the Divine activity, - in the same way that the human body is formed by its fines: and purest substances, which are the first receptacle of the soul.

     Chairman Potts then invited discussion, at the same time pointing out the typographical errors in his article as printed in the New Philosophy, and offering to the members the use of a corrected copy of that paper.

     Rev. Alfred Acton, speaking to the subject, said in substance: That Swedenborg was a rational man, and that his science was a rational science, needs no proof, for how can we as rational men, - as New-Churchmen, - doubt that that man who was called upon by the Lord to perform the highest use which has ever been committed to man, who was prepared from his infancy for this use, was a pre-eminently rational man. And this is confirmed by the Writings, where Swedenborg, in answer to one whom he calls a wise man, practically says - though in a most modest way - that he was a "natural fisherman." that is one who has studied natural sciences rationally. And his questioner adds, that the Lord alone knows who is fitted to perceive and teach the things of the New Church. Swedenborg was so fitted, and the Lord called him to the work.

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Surely, no man who was irrational, - no man whose science was false, - could perceive, still less teach, the things of the New Church.

     The statement that Swedenborg's science is right, is thus perceived by us prima facie to be true. If then we find any passage in the Writings which seems to impugn that truth, it is our duty as rational men rather to see how that passage is to be understood, than to at once overthrow ideas which are so evidently true. With all personal respect to the writer of the articles under discussion, he had not - the speaker thought - approached the subject in the rational way. In Divine Love and Wisdom, n. 107, as it had been quoted to show that Swedenborg before his inspiration was in falsity as to his theory of creation, three very important words had been omitted, - de quibus agendum ("which are to be treated of"). The passage reads: - "It is most necessary to be known, that there are two suns, one spiritual and the other natural. Unless this be known nothing can be justly understood about Creation and about Man, which are to be treated of; effects indeed can be seen, but unless at the same time the causes of the effects be seen, the effects cannot be seen, except as it were in the night."

     The words "which are to be treated of," indicate the true meaning of the words "creation" and "man." Unless the two suns be known, nothing concerning creation and man, which are to he treated of, can be seen. And turning to the fourth and fifth parts of the work we find those subjects treated of, and there, therefore, we find what it is, concerning creation and man, that could not be known without a knowledge of the two which was therefore revealed to us. We have revealed there, not the science of the creation of the earth from the sun, such as it is in the Principia, but the doctrine of the creation of the Natural from the Spiritual, and of all from the Divine. And in the part on man, we learn, not of his anatomy nor of the uses of the various organs of the body, but of the operation of the spirit into the body. These then are what are meant when it is said that without a knowledge of the two suns, nothing of creation or man can be known. If this be not so, then not only must we reject the principia, but also all of the anatomical works, for these treat of far more important things than mere descriptive anatomy. Swedenborg before his illumination, was, as it were, "in the night" as to the relation of the spiritual to the natural, - the knowledge of how from the spiritual the natural was created, - how from the spirit of man his body was formed.

     In his scientific works he never attempts to explain this, but always pauses at the threshold of the natural, and reverently acknowledges that the philosopher can go no further.

     But still he was not absolutely in night even as to this: for he was a reverent man filled with Piety and Christian in life. He had the Word, and this he read and studied, and from it he knew that there was a spiritual, and he acknowledged that from the Lord comes all creation. His night was the night of ignorance, it was not the night of denial. He knew not; but, being a truly rational man, his mind was so filled with natural truths that when spiritual knowledge, - truths concerning creation and man, - were revealed, he at once perceived them and was able to teach them.

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That he could be in natural truths on these subjects before his spiritual eyes were opened, is evident not only from his works themselves, where we see the wonderful agreement with revelation, but also from this, man. In this was his rationality shown. He was never led to denial by the evidence of his senses. Thus when he failed to find the soul, he did not deny its existence, for he was a devout man. In nature he saw the kingdom of God in man, the kingdom of the soul; and surely nothing but truth can result when these are investigated to confirm the perceptions of the mind, investigated by a man of great learning, of powerful intelligence, and with a Christian faith and love.

     Rev. C. Th. Odhner referred to the controversy as having been a trial of the Principia Club, as to its fundamental principles, and this had been useful, as occasioning closer study, examination and thought; but he suggested that the Club had now established its raison d'etre, and that it was time to enter the temple of Swedenborg's philosophy and enjoy the treasures therein, and not wait longer on the outside, wondering whether it be safe to go in.

     Rev. Homer Synnestvedt, while recognizing the use suggested as having been performed by the papers, regarded their tendency to be, to cast discredit on Swedenborg's knowledge and rationality. To say that the teaching of the Principia is "rubbish" he thought was going too far.

     Rev. G. G. Starkey dwelt upon the universality of the laws involved in the Principia Theory, - laws of form and of motion, - entering as they do into all stages and processes of creation and into those of preservation; so that the forms of the atmosphere, which are the formative agents in creation, find in man organs receptive of their activities; which activities are according to form. So that if we invalidate the Principia we invalidate all the subsequent works, which treat of man and which especially depend upon the "First Principles" contained in the Principia.

     Bishop Pendleton spoke appreciatively of Mr. Doering's paper, and suggested that the Mr. Potts, in his reply to the arguments advanced, consider especially the significance of the words, "de quibus agendum," dwelt upon by Mr. Acton as having been omitted in the paper, in its quoting from Divine Love and Wisdom n. 107.

     Mr. Potts, in replying to the speakers who opposed his position, said that if the arguments that had been adduced against his papers were really the strongest that could be produced, he was convinced that his arguments were right. He refused to accept the deduction, that if he was right the Principia was worthless. Neither did he hold with one of the speakers, who had said that if the Principia theory of Creation was wrong this club would have no raison d'etre.

     He had been a student of Swedenborg's scientific works all his lifer and thought that Swedenborg had a special perception; but he did not think that we ought to accept everything without discrimination. Those who opposed him acknowledged in a general way that there might be errors in the scientific works, but when particular errors were shown they would never admit them to be such.

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     There are many great truths in Swedenborg's scientific works, and if the speaker had set out to state them, his papers would have been very different; but this was done by others, and unless he had presented the other side it would not have been presented at all. He had written his two papers under a sense of duty; and, in deference to the Authority of the Writings, he was prepared at any moment to surrender the most dearly beloved theory.

     He referred to the Divine Providence No. 6, which says: "It is acknowledged by many that there is only one substance, which is also the first, from which are all things, and ... it is believed that it is so simple that there is nothing more so, and that it may be likened to a point which is of no dimension, and that from an infinite number of such the forms of dimensions have come into existence. But this is a fallacy, which originates from the idea of space." He said that it is, in his opinion, indisputable that this passage refers to the Principia theory of the creation by points. He could see clearly that this theory is there condemned, but his opponents could not see it, and "this is the whole difference between us." It is not a question of acknowledging the authority of the Writings, but of seeing what they mean.

     And this shows how inadequate mere verbal authority is; for while in this case we all equally acknowledge the authority of this passage, this does not prevent us from coming to an opposite conclusion in respect to the meaning of it. He, however, would not force his own interpretation of the passage upon others even if he could. Let everyone maintain his own mental freedom. Even the Lord Himself will not allow His Divine authority to be used to take away the intellectual freedom of men. It cannot any more be taken away. If God Himself were to write some declaration of truth across the heavens in letters of fire, only those would receive the message who were disposed to do so: for. without intentionally denying the Divine authority, there is always some way of getting round it.

     As to the words "de quibus agendum" they simply mean that the two subjects referred to in the passage will be treated of in what follows.

     Mr. Acton explained that he had never thought that Mr. Potts would reject the whole of the Principia, but he, - and, he supposed, others who held with him, - had endeavored to point out, that if Mr. Potts is right it would involve the rejection not only of the whole of the Principia but also of all Swedenborg's Scientific works. Referring to Mr. Potts' statement, that passages which did not agree with their position were explained away by the Academy people, he stated that it was not a matter of explaining away, but of seeing passages in the light of reason, of entering into their meaning and not being misled by the mere letter.

     Mr. Odhner thought that it was not a matter of acknowledging the authority of the Writings, but it was a matter of application.

     Mr. Doering, in concluding the subject, also thought that Mr. Potts did not mean that we do not acknowledge the Authority of the Writings, but that we differ, as was suggested by Mr. Odhner, in application.

     For the next meeting Mr. Reginald Brown was invited to read a paper substance, which is also the on the Doctrine of Unities. C. E. D.

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CHURCH NEWS 1900

CHURCH NEWS       Various       1900

THE GENERAL CHURCH OF THE NEW JERUSALEM.

     Huntingdon Valley, Pa. - On January 15th Prof. Odhner gave a lecture on the History of New Church Education, in which he reviewed the earliest efforts that have been made toward establishing distinctive New Church schools. Three different movements are recorded:

     1. The New Church "Free Schools," in Salford and Manchester, started as a missionary institution, providing for poor children free schooling on the condition of their receiving New Church indoctrination. These schools became so excellent from a secular point of view that the Government gave them support, and they became entirely secular in character. 2. The "Woodford School," established near London in the year 1827, by Mr. W. Malins, a devoted member of the Church. This was a regular New Church college, in which the Doctrines were taught and in which Rev. W. H. Smithson was instructor. As this enterprise launched out on too large a scale for its means it became necessary to open its doors to young people of the Old Church, for the sake of the tuition fee. New Church distinctiveness disappeared and the school was given up about the year 1830. 3. The movement in New England received its impulse from a Committee on Education of the General Convention, in a splendid report, delivered in 1836, favoring New Church education, and distinctive baptism. Schools were established in Boston and Abington, Mass., and in Portland, Me., in which New Church baptism was obligatory. Rev. E. A. Beaman was master of the Boston School. This movement was successful until "liberal" ideas entered, and distinctive baptism, dropped. The Boston School was closed in 1844.

     Interest in the subject of the lecture was increased by remarks from the Rev. J. T. Potts, who gave some personal reminiscences of the Manchester school.

     Mr. Odhner will continue the subject in a second lecture.

     THE social features of this month grouped somewhat about the visit of Mr. and Mrs. George Heath, to Bryn Athyn, as guests of Mr. and Mrs. R. M. Glenn, during the performances of Mr. Heath's company in Philadelphia. The visit was much enjoyed by the members of the local church, who, through the amiability of the visitors, enjoyed a taste of their histrionic and vocal gifts which was much appreciated.

     THE PRINCIPIA CLUB held its monthly meeting on January 22nd, and the paper of Mr. Reginald W. Brown, "Simple Substances, Simples and Points, and the Divisibility of Nature," was read and discussed.

     ON the evening of January 29th, Swedenborg's Birthday, the Principia Club entertained the members of the local church with a program of speeches, to the informal accompaniment of light refreshments.

     Bishop Pendleton, speaking to the subject of "Swedenborg, Servant of the Lord," noted that his theological works were published with no author given, until the work on Conjugial Love was reached, when he subscribed himself simply "Emanuel Swedenborg, a Swede." He avowed the authorship of the "Brief Exposition," and "Intercourse between the Soul and Body," also; but upon the last work, the "True Christian Religion." he wrote, "By Emanuel Swedenborg, Servant of the Lord Jesus Christ: and this, he testifies, was done not only with the Divine permission but by command. Without speculating upon the reason for this command, or upon its restriction to this particular work, Bishop Pendleton assumed it to indicate at once Swedenborg's own state of humility, and his greatness as a man.

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All are servants of the Lord, even the evil, but he was so in a sense different from any other, chosen out of millions and hundreds of millions, because he was eminently fitted for the use required. He was truly a great man: not as Alexander, Caesar and Napoleon were great. Philosophers, writers, and men in all departments of life who have done great things, have been called great; but this only faintly suggests what is called great in heaven, in which sense Swedenborg was great, and comparable with no other men whom the world calls great. He claimed only the title, Servant of the Lord Jesus Christ:" but this is a greater title than that of king or ruler. "He who is greatest among you let him be your minister." The celestial angels are the truly great, for they serve, and love nothing better, thus carrying out the spirit of the Divine Law of Love to all. The stupendous revelation of the Internal Sense of the Word could not have been effected but by a great man, a giant. "In heaven the greatest are servants more than others, because they are in the greatest obedience of humility." (A. C. 5164.)

     Space will not suffice in this number to more than give the titles of the speeches, which were carefully prepared, thoughtful and much appreciated. Mr. John Pitcairn, as Toast Master, introduced the speeches by reading, with remarks, an article from "Morning Light," - "The Greatness of Swedenborg's Mission." Rev. J. F. Potts spoke on - "Recognition of Swedenborg's Science and Philosophy," (a very much enjoyed paper); Mr. Acton on "A Rational View of the Relations between the Scientific and the Theological Works;" Mr. Price on "The Use of Swedenborg's Science in the Educational Work of the Church." Mr. Asplundh on "The Swedenborg Scientific Association;" Mr. Doering on "The Principia Club." and Mr. Odhner on the late Dr. Wilkinson.

     Philadelphia. - Swedenborg's Birthday was celebrated by the congregation of the General Church of the New Jerusalem in Philadelphia, worshiping in Glenn's Hall, No. 555 North 17th Street. Some toasts were offered, the first being "The New Church," after which "Our Glorious Church" was sung. The second was to "Swedenborg the Revelator," which was responded to by Rev. E. R. Cronlund. The third was to "Swedenborg the Scientist," which was responded to by Dr. Farrington. One of the pleasant features of the evening was the rendering of vocal selections by several of the ladies of the society. After the regular program was completed a few dances followed. The Society is making progress, and a lively interest for the cause of the Church is shown by the members.

     Pittsburg, Pa. - On Sunday, December 2qth, the usual services were held at the Church; and in the afternoon a special service for the children at which the Pastor made an address appropriate to the occasion, after which the children were each presented with an orange, the Pastor explaining the correspondence and calling attention to the wonderful perfection exhibited in the fruit. Those present then carried forward gifts for the Church school orphanage, after which the children there invited into an adjoining room to see a representation of the Angel appearing to the shepherds, announcing the birth of the Lord.

     On Christmas morning the Sacrament of the Holy Supper was administered, of which about forty partook.

     On the evening of Jan. 3d a supper was given at the Church, during the progress of which the Treasurer read his annual report, and very much to the gratification of those present it was found that the finances were in a fairly satisfactory condition; judging from promises received by him the next annual report will show even a more satisfactory condition of affairs than the present one.

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     Berlin, Can. - On Thursday, Dec. 28th, I left for Toronto and spent a few days at the home of Mr. and Mrs. Roy. On Sunday, the 31st, I preached for the Parkdale Society, while the Rev. E. S. Hyatt visited Berlin and administered the Holy Supper.

     The twenty-fifth anniversary of the marriage of Mr. and Mrs. Richard Roschman was fittingly celebrated on New Year's Day. Mrs. Roschman entertained the Society at a supper given in the School room, an account of which will be furnished the Life by one who was present.

     The Friday Suppers and Classes were resumed on January 19th. Orchestra practice is held every

     Sunday at 3 o'clock, and the usefulness of it has been demonstrated on several social occasions and in worship every Sunday.

     The School was entertained at supper by Mr. and Mrs. Steen on January 16th.

     Swedenborg's Birthday was celebrated by the School and Society. A dinner was given to the School children at the School. This, together with some games, caused a few hours to pass rapidly and pleasantly, all the girls were attired in Swedish costume. The general effect of this, amply compensated for any possible inaccuracy of detail.

     The celebration by the Society was in the evening. A musical program occupied the first part of the evening. Refreshments then followed, with toasts and several speeches, which had especial reference to Swedenborg's mission. The evening concluded in the orthodox way.

     A dancing class has been started for the young folks. E. J. S.

     Parkdale. - On Sunday, December 31st, the Rev. E. J. Stebbing preached here, Pastor Hyatt having gone to Berlin. The following Sunday the Sacrament of the Lord's Supper was administered, eighteen persons partaking.

LETTER FROM MR. BOWERS.

     ABOUT twenty years ago, soon after my work in the missionary field began, I made the acquaintance of a New-Churchman, at Bridgeport, Belmont county, Ohio, who was born and raised near Toronto, Canada. When a young man, about fifty years ago, he went down to Ohio and lived at or near St. Clairsville, Belmont county, which was then the home of a zealous and active New-Churchman, the Rev. John H. Williams. A public debate between Mr. Williams and a Presbyterian minister was arranged to take place at St. Clairsville. The Canadian referred to decided to go; and hear the debate, and "to see how the Presbyterian would 'wipe out' the Swedenborgian." The debate continued for several evenings. But as Mr. Williams was a fluent talker, and strong in argument from the standpoint of the true doctrine of the Word, the result was that "the Swedenborgian completely wiped out the Presbyterian." The young man was deeply impressed with the truths presented, which appeared in striking contrast to the falses of the old theology. He became thoroughly interested, and at once began to read and study the Doctrines. He was a man of strong convictions, and afterwards was an intelligent and a firm believer in the Writings, until he passed into the spiritual world, thirteen years ago.

     Nearly a year ago, at Cambridge. O., an aged gentleman of our faith gave me the address of a son of the New-Churchman above spoken of. The impression became fixed in my mind, that some day Should have the pleasure to meet him and make his acquaintance. This expectation was realized on January 8th, when a visit was paid to him at his home. He is a man in the prime of life. Has been out in the world, intensely occupied in business, and has had but little association with New- Churchmen. He had to contend against the sphere of agnosticism for several years. But the instruction received from his father in his youth prevailed: and he is now a most earnest believer in the Writings of the Church, reading them with increasing edification and delight.

     This newly found friend and his wife gave me a most cordial invitation to make them other visits in the future. JOHN E. BOWERS.

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THE LATE NICHOLAS K. WADE.

     FROM Santa Barbara, California, comes the news that on November 14th Mr. Nicholas K. Wade, once a not-infrequent contributor to New Church Life, passed from earth to the other world. Mr. Wade was a mathematician, a student of languages and a most scholarly New-Churchman. He was also one of the earliest and most enthusiastic members of the Academy of the New Church. He died at an advanced age, but his last years were burdened with sickness and infirmities.

THE CHURCH AT LARGE.

     The Centennial Celebration in Baltimore.

     THE dedication of the first New Church temple in Baltimore, just a hundred years ago, was commemorated by a celebration in that city on January 5-7, 1900. As this temple was at the same time the first ever erected in America, and thus signalized the first external appearance of the New Church in this country, the original suggestion was that the occasion should be made thoroughly representative and national, inasmuch as all branches of the Church on this continent had their common cradle in Baltimore. It is to be regretted that this object was not fully carried out. There were present, however, representatives from Boston, New York, Philadelphia, Washington and other cities, and the occasion, we understand, was very enjoyable and useful. Addresses, historical and otherwise, were delivered by the Rev. Messrs. Hinkley, Sewall, Allbutt, Waelchli, Smith, Cabell, Reed, Seward, and others. A delightful social meeting was held on the evening of Saturday, January 6th, at which Mr. William McGeorge, of Philadelphia, spoke with great earnestness in favor of a more distinctive social life in the Church.

     At the close of the services on Sunday, January 7th, Mr. Walter E. Brickman, a son of the late Rev. Arthur O. Brickman, was ordained into the ministry of the New Church.

     North-Western Territories, The newly-formed German New-Church Society in Rosthern, Saskatchewan, has finished the construction of a chapel and begun New-Church services.

     Stockholm, Sweden. - Owing to the sudden death of Pastor Boyesen's daughter Laura, which took place on December 20th, in her twenty-fourth year, the pulpit was filled on Christmas Eve and Christmas Day by Rev. J. E. Rosenquist. On Christmas he administered the Holy Supper to about thirty-five communicants. Mr. Rosenquist also conducted Miss Boyesen's funeral, there being over sixty in attendance, who gave a favorable reception to the extempore address.
WRITINGS AS THE WORD 1900

WRITINGS AS THE WORD       W. F. P       1900


NEW CHURCH LIFE.
Vol. XX. MARCH, 1900.          No. 3.
     Among the causes of difficulty in seeing that the Writings are the Word for the New Church is the fact that there are passages which appear to teach what is directly opposite to this. But in admitting this we are admitting a fact that exists throughout the Writings, and is characteristic of all Divine Revelation, as well as of all the works of God in nature, namely, that paradoxes appear on every hand, and that in every subject there is extension of truth from opposite to opposite; no truth is presented against which something which appears contradictory may not be brought to bear, even in the very words of Revelation. In this is made manifest the operation of Providence in the formation of rationality and the preservation of liberty.

     Another difficulty arises from a lack of knowledge or realization of the fact that whenever a New Church is established the Lord appears and reveals Himself as the Word, and that without this the establishment of a New Church would be impossible. In the Most Ancient Church there was indeed no written Word I still the Lord was present with them as the Word or Divine Truth, and taught them by means of angels who appeared to them in vision. To the Ancient Church a written Word, which is called the ancient Word, was given, by means of which that Church was established in many nations of Asia and Africa; and indeed in some form it spread over the whole earth. The Israelitish Church was established by means of the Word of the Old Testament, or Israelitish Word, given through Moses and the Prophets. To the Christian Church, the Lord appears as the Word made flesh in the four Gospels and in the Apocalypse; from and by this new Word the Christian Church was established. The Christian Church also had the use of the Israelitish Word.

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And now in His Second Coming, the Lord again appears as the Word through the instrumentality of a man, in whose Writings is to be found the Word for the New Church, or wherein the Lord Himself is seen as the Word; and by those Writings, as the spiritual Word of God, He establishes His New Church which is the New Jerusalem. This New Church has also the use of the Christian Word, the Israelitish Word, and will in time have the use of the Ancient Word, since it has been preserved in Great Tartary.

     Although there are these various Words, - a new Word for every New Church, each Word being a Divine Accommodation to the genius of the men of the Church, - still the Word is in itself ever the same, for it is the same Omnipotent God and Lord Who thus reveals Himself. The Lord is one, and His Name one, even though the outward form is variously adapted to the needs of the human race in the different ages of the world. And as the Lord is ever one and the same, so is the Word or Divine Truth in heaven ever one and the same; but this Divine Truth or Angelic Word descends into the world in forms variously adapted to the needs and conditions of men. In the Ancient Church it clothed itself in correspondences and representatives, that is, covered and concealed itself by means of things from nature and in the sphere of nature, which represented and corresponded with itself.

     The same is true of the Israelitish Word, except that in its historical portions the veiling and concealing was more complete.

     In the Christian Church, the Angelic Word, or Divine Word in heaven, also descends and clothes itself; but it is not a complete veiling as before, for many parts are left bare, like the hands and the face; the Divine Truth in heaven appears in the form of interior natural truth, or the general precepts of moral and spiritual life.

     Again for the New Church the Word as it is in heaven descends into the world, but it no longer veils itself in figures, in representatives, in correspondences; it clothes itself in human language indeed, but in the language of science and philosophy, the language of the learned, the language of rational thought among men, but at the same time in language so chosen that it accommodates itself to the understanding of the simple. And in this descent, the Angelic Word lays itself bare, presents itself to be seen and heard by such men in the world as have eyes to see and ears to hear. This is the Angelic Word, the Divine Word, the Lord Himself appearing in great glory and power to establish a Church that is to endure forever.

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It is a new Word, in a new form, but it is at the same time the Word of all the ages, the Word as it is in heaven, that has always appeared to men, but appears now in its own heavenly splendor and glory, a form exciting wonder and astonishment where it is seen.

     In the consideration of this subject, it is necessary to see clearly that the Word is a spiritual thing; yea, it is Divine; it is the Lord. What is spiritual and Divine cannot appear on the plane of nature, or before the natural senses, except in and by those things which represent and correspond. The things which represent and correspond are in nature and of nature; they are not spiritual but they have what is spiritual in them. The spiritual in them is the Word itself, or the Word in itself. This spiritual is what is called the spiritual or internal sense, contained within the literal sense, within the correspondences, representatives, and significatives, of the Words of the Ancient, Jewish, and Christian Churches. Nor is the literal sense the Word, nor the correspondences, representatives, and significatives which compose it. These are no more the Word than the clothing is the man; when we call it the Word, we are speaking according to the appearance, since it is the appearance of the Word in ultimates; but those ultimates are not in and of themselves the Word; even as the Lord says, "The words which I speak unto you, they are spirit, and they are life." (John vi. 63)

     The Word which is spiritual is therefore veiled in the sense of the letter, and does not appear to the carnal or sensual mind. Man must be elevated above the sensual, above the idea and thought of time and space, in order to see the Word or Divine Truth such as it is in itself, or such as it is in heaven; for the spiritual or internal Word, which is the Word itself, is in heaven, and can be seen by man only in the light of heaven. And it may be well to remark here that those who hold that the Word is only in the letter, are perilously near believing that the letter is itself the Word, and that the internal sense, or Angelic Word, is not the Word itself; in other words, they are in imminent danger of an idolatry of the letter, rather than a love and worship of the spirit. "God is a Spirit, and they that worship Him, must worship Him in spirit and in truth." (John iv. 24)

     It is not contended that the Writings are the Word such as it is in heaven in its entirety or fulness. It seems necessary to say this, but it ought not to be necessary, and would not be but for the obscurities that have enshrouded this subject in the New Church.

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It seems necessary therefore to say, that the Word or Divine Truth in heaven cannot be completely expressed or written out in natural language; for "even the world itself could not contain the books that should be written." (John xxi. 25). But still the Word in heaven can be involved and interiorly contained In books that are written, and by means of the written books man may enter interiorly into the light of Divine 'Truth as it is in heaven; for the Word in heaven, which is the Lord in heaven, is interiorly in every form of Divine Revelation that has ever been given to the world. The difference between the Writings and previous revelations, is, that the Divine Truth in heaven is present immediately, and not mediately as before; that is, not mediately by correspondences and representatives, but immediately to the rational mind or understanding of man, without the veilings of the letter. The Word in heaven is therefore veiled or covered in the letter, but unveiled, laid open plainly to view, in the Writings.

     It is a spiritual law that what is from a thing is that thing itself, that thing in its operative manifestation, that thing accommodating itself to reception; and hence the teaching throughout, that what is from the Lord is the Lord, and therefore that what is from the Word is the Word which is the Lord, and that what is from heaven is heaven, wherein the Lord is the all in all. When it is said that what is from a thing is that thing, it is meant what is continuously and immediately from it, and not that which is contiguously and mediately from it; for if the latter were true, nature would be God, and the mere fallacies and appearances of the letter would be Divine Truth. It is under the former law, namely, that what is continuously from the Lord, is the Lord, that the Writings are the Lord, and so are the Word. And hence we read that the Writings are a revelation given immediately from the Lord, (H. H. 1), and not through the media of correspondences and representatives; and that the doctrinals of the New Church are truths continuous from the Lord. (T. C. R. 508)

     Still we have in the New Church this remarkable paradox, which has been actually asserted, that the Writings are a revelation from the Lord, but that they are not the Word; as if there could be a revelation from the Lord that is not His Word! If it is not the Word, it is not Divine Truth, and so is not from the Lord, but from some other source; for nothing proceeds from the Lord but that which is Divine, and this Divine is the Divine Truth, or the Word.

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The Divine Truth which is now revealed to men is the Word which in its beginning is with God, and is God, and which in its procedure is God manifest; at first God veiled in the flesh, but now God revealed in glory, which is the Lord in His Second Coming; a real or spiritual Coming, because of the fact, and by virtue of it, that it is a revelation of Divine and Spiritual truth from the Word in heaven to man in the world.

     The Word is that which is spoken, that which God speaks to man; and it can be said with truth, that the man who reads the Writings and does not realize when he reads, that it is God speaking to him, will not realize a spiritual elevation of thought, nor receive power from on high to do the works of repentance.

     The idea herein set forth does not do away with, nor destroy, the letter of the Word, nor its use in the Church, but fills it full, even as the Lord says, "I am not come to destroy, but to fulfil." But since the passages which appear to teach the opposite of this, should receive a fair and candid consideration, we hope to give this in another article, presenting numbers from the Writings, pro and con. W. F. P.
RECEIVE NOT THE WITNESS OF MAN 1900

RECEIVE NOT THE WITNESS OF MAN       Rev. HOMER SYNNESTVEDT       1900

     I am the Amen, the Faithful and True Witness. - Apocalypse iii. 14.

     IN OUR last discourse was presented the affirmative side of this doctrine, or how confirmation of Divine truths is granted to those who toward those truths, are affirmative from good - from innocence and humility; and as the affirmative side is indispensable to a right apprehension of the negative side let us recall a few of the points previously made.

     1. Confirmations are appearances in the plane of nature, which is the plane of the natural rational of man; - which confirmations are useful for strengthening Divine truths with man, but are quite inadequate to reveal them to him.

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Consequently confirmations do not effect anything apart from an influx of spiritual light into them from above or within; and this influx is possible only through an elevation of the understanding.

     2. Truths are seen not from confirmations but in or behind them, from the light of heaven.

     3. The witness of man avails not unto spiritual faith. The Lord alone, in His Human, can set the Divine forth. "I am the Amen, the faithful and true witness."

     Natural considerations, miracles, etc., however useful they may be as confirmations to an enlightened and affirmative mind, of themselves produce nothing but natural faith, which is persuasive, and, like the owl, blind in the sunlight of heaven. The same is true in regard to the detection of falsities. The rule laid down for us, when a proposition is presented, is thus stated in Divine Love and Wisdom, n. 267, "Set aside the confirmations, come back and view the proposition itself from thy rationality, and thou shalt see its falsity in its enormity."

     This is said in connection with those who from their great ingenuity can prove anything, howsoever false, by what appears before the senses.

     In Divine Providence, n. 168, we are shown that a truly rational man has some perception whether a proposition is true or not, before he confirms it. Hence he sees things from both sides, even on the natural plane; while a merely natural man, lacking this touchstone - the Divine Witness - can see but one side of the matter, and that the side which he wants to see. Hence such are wont to be more blatant, appearing often more sure and insistent than others, and this is why persuasive faith is so bigoted.

     All this is calculated to put us well upon our guard, lest we endeavor to subject the things of Divine revelation to our natural rationality as the final test. This rationality is a lower court, where external applications of the Law are to be tried, while the Supreme Court, which overrules all others, is the Court of the Lord within us, - the region of the Spiritual Rationality, which every man has in potency and which he can appeal to if he will.

     This is premised here because it is realized that sensual appearances are opposite to their spiritual realities, as are the images of trees mirrored in the water; and hence the natural man naturally inclines to doubt spiritual truth; and therefore we must be guarded when we tell men to doubt.

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It is like everything else the natural man is prone to, - it is not necessary to urge him to it, it is important rather to point out the limitations beyond which he should not allow himself to go.

     But having said thus much it becomes necessary to present clearly the other side; for there can be no court and no judgment whatever, without a weighing of two sides, and a submitting of cases to the test of the law.

     The court does not pass upon the laws which are justice, but upon their application to the case presented. Neither is it allowable for us to question the truths of Divine Order, but to judge whatever is presented, whether it be such a truth or not. What comes down from above is above all; but what is taught by men may or may not have the truth within it; and there is but One who can say "Amen" to it - "The Faithful and True Witness" - He who comes to man as the Word, both in its letter and in its Divinely-given spirit.

     The things which men teach must be shown to be in that which the Lord has revealed, or they are not to be appropriated. As we are taught: "Unless...confirmed from the Word the truth of doctrine appears as if only the intelligence of man were in it." (S. S. 54.) Even stronger is the following. The angels say, 'How can you believe a thing, when you do not see whether it is true or not? And should any one affirm that what he advances must nevertheless be believed, they reply, 'Do you think yourself a god, that I am to believe you? Or that I am mad, that I should believe an assertion in which I do not see any truth? If I must believe it, cause me to see it.'" (Faith., 4.)

     So much is said in the Writings of the danger of doubt as leading to denial, and we are so constantly warned against the negative attitude, that we might easily become alarmed and cease to reject, or doubt and deny anything. But it is evident this negate wrong; for our spiritual health depends upon rejecting some things at every stage. What the Writings condemn, is, admitting any negative doubts concerning that which comes to us from the Lord, or from the Word. Such doubts come only from the hells, who can manufacture more doubts in a moment than we could struggle through in weeks.

     But of the other kind of doubts we are told that they are even insinuated by the permission of the Lord; that indeed no rationality can be exercised without them.

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In Arcana Coelestia n. 7298 it is written: "It is according to the laws of order that no one ought to be so persuaded about truth in a moment, that is, be so confirmed, that there is no doubting left; because truth so impressed becomes persuasive truth, and is devoid of extension, and is also devoid of what is yielding; it is hard. Hence it is that as soon as any truth is presented by manifest experience before good spirits there is immediately afterward presented something of the opposite, which causes doubtfulness. Thus it is given them to think and consider whether it is so, and to collect reasons, and so bring that truth rationally into their minds. From this the spiritual sight has extension as to that truth, even to opposites: hence it sees and perceives in understanding every quality of the truth, and hence can admit influx from heaven, according to the states of the thing; for truths receive various forms according to circumstances." This is why doubtfulness was excited in the Sons of Israel as to whether the miracles of Aaron with his rod were Divine, by the magicians doing likewise.

     Viewed in another aspect this subject presents itself as the practical question, when to entertain a doubt and when to lock the door upon it. Most doubts should be resolutely shut out altogether. Hell is very prolific of them, and the natural man is ever prone to them, - especially such as may carry enough plausibility to seriously weaken our faith or our good purposes. Nevertheless some doubts are angel messengers, who come at first unawares, to prepare us and warn us of a coming judgment.

     The thoughts and affections which come to us are to the spirit what the food is to the body. We first scrutinize it with the eye, perhaps even ask to hear whence it comes; then touch it; then smell it; then test it with the lips, the teeth, the tongue, the palate, - all these before we swallow it; and then the real, searching judgment begins. But what if we were to consider it our bounden duty, - lest some good thing should escape us, - to swallow everything presented, in order to submit it to the final analysis at once! This would indeed be disastrous. And so it is with the food of our spirit. Some things we would fain reject at once - knowing their source - without scrutiny. Some we reject at sight. Some offend our sense of smell; some are rejected at the lips; some the teeth warn us cannot be sufficiently broken up; some the tongue and palate condemn. All these are cherubic guards, servants of the soul, to protect us from wasting the "vital juices" and energies of the mind upon useless matter.

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If properly exercised they will save us from indigestion, or even poisoning.

     Now every one of these tests is a "doubting." You will see at once that there are degrees of doubt, and that the Lord, who presides as Judge within the soul similarly as the soul presides over the senses of the body, has means of guarding us not only before we appropriate what appears to us, but also must searchingly after we have swallowed, - i. e. when we have entered upon the effort to apply those appearances to life.

     The state of doubt is an intermediate one, a state properly of rumination, corresponding to the function of the stomach with all its servants, or to the world of spirits in the Gorand Man. If something good or wholesome is introduced into the memory of a good man, he weighs it, examines it, and since he has a good appetite, or desire for it, he is able to assimilate it rejecting from it only what is unsuitable The attitude of the whole digestive tract, in general, and in the judgments effected in particular, by liver, pancreas, kidneys, etc., - is affirmative; searching for good, eager to find it, sparing no trouble to preserve it and draw it out from among impure things.

     This illustrates that is stated in the Writings, that with the sound man the dubitative or intermediate state tends toward the affirmative, while with the evil it tends toward the negative. The latter, it will be seen at once, is not a state of health, it will produce torpidity, indigestion, and inadequate nutrition. The whole success of the ruminating mind in finding spiritual nutrition and appropriating it, will depend upon its appetite for good; which in turn is dependent upon a healthy state of the exercise of its faculties in proper uses. Anxiety, distrust of Providence, and fear and distrust of others, affect the Spiritual digestion just as they do the physical; indeed the latter diseases have their origin in the former.

     There are certain truths which are the axioms of all spiritual thought and intelligence. They are above the realm of doubt, and above the necessity of proof, though confirmations group around them everywhere. Such truths are these: God is; He is Good itself and Truth itself; Man is immortal; Good ought to be done to others, etc.

     The recognition of such truths springs from the universal influx into the souls of men, and they are established by the itself evidencing reason of love." (Canons: Prologue.)

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If a man begins to argue against these, - as, that it is not expedient to exercise charity, - you say at once that he is speaking from evil; you admit no doubt. It is vain to try to submit what is Divine to the test of one's own rationality. "What cometh from above is above all." The Lord witnesseth of Himself and the Father witnesseth. If ye believe not these, then "believe for the very works' sake." If the doctrine of love itself and truth itself does not appeal to you, what you need is not argument, but the shunning of evils, to clear your mind and create an ability to taste and see how sweet Divine Good is. To question such axiomatic truths is as if in this world one would say that he doubts the existence of the sun, of the earth, or any other visible object. As Swedenborg once said to certain spirits, an experience which is constant and certain is not to be doubted.

     The Word, therefore, or whatever comes from above, is what we are shown it is folly to doubt. The true affirmative is toward the Word; but the legitimate subjects of doubt, are all things that are or may be from man. Any man may be mistaken; even the angels may be; and it is fitting and necessary for us at all times to have direct access to the Lord Himself, and to ask Him whether what is presented by others is from Him or not. In olden times He answered by visions and signs and oracles, and this only occasionally. But now He answers directly to the rational mind, out of the Word, which is His constant presence with us. Let us ever go to Him, and if our desire in consulting His sacred pages, be good, He will answer with heavenly light in our understanding - our Urim and Thummim. But if we are actuated only by the pride of self-intelligence, - are afraid of being taught or led thro' others, or are in the sphere of the actual delight of some evil, - we shall see nothing but darkness. There are none so blind as those who will not see.

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JAMES JOHN GARTH WILKINSON. II. 1900

JAMES JOHN GARTH WILKINSON. II.              1900

     DR. WILKINSON was now fairly launched upon his professional career. Having received the Doctrines of the New Church, and having entered upon the distinguishing use of his life, his young manhood was crowned and his many blessings completed by his union with the partner of his life, Emma A. Marsh, who, from her wedding in 1840 to her death in 1886, remained not only his loving companion but also an intelligent sympathizer in his faith and work. She was herself a woman of literary tastes and ability, and has enriched the literature of the Church by her translation of Baron Frederic de Portal's scholarly and fascinating work, Des Couleurs Symboliques. She also, in the course of time, presented to her husband four original and living volumes, - one son and three daughters.

     The life of Dr. Wilkinson is henceforth very much like that of any other profound student and diligent writer - the quiet life of the study. No thrilling adventures nor world-stirring deeds have been recorded, and but few external incidents afford a frame to the picture of his intellectual career. Our sketch must therefore be confined, almost exclusively, to the simple account of his literary labors.

     In 1839 he entered, as stated, on the translation of Swedenborg's scientific works, at the same time seizing every opportunity for preparing the public and creating a receptive audience for what was to come. For this purpose he utilized the various literary magazines, - where his contributions were always welcomed, - and thus, incidentally, did excellent service for the Church. One of his articles on the works of Swedenborg was published in the London True Sun, of 1839, and was immediately reproduced in the Corsair of New York. Another, on "Coleridge's Comments on Swedenborg," was published in the London Monthly Magazine, in 1840, and attracted wide attention in the literary world. It gained him the friendship of that brilliant but erratic philosopher, Henry James, Sr., who to a considerable extent "patronized" Swedenborg. The interesting correspondence between these two literati led to the publication of Henry James' celebrated work, Christianity the Logic of Creation.

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     More important than these is the account of "Swedenborg and the Swedenborgians," which Dr. Wilkinson, in 1842, contributed to the Penny Encyclopaedia, an immensely popular work, edited by George Lang and published by the "Society for the diffusion of Useful Knowledge." While Swedenborg and the New Church had long before this figured in encyclopaedic works yet this was the first time that the subject had been presented in an unprejudiced manner and by one who was at all acquainted with it; moreover, the article was distinctly original as the first attempt ever made to give a rational analysis of Swedenborg's scientific works and philosophical principles. The Penny Encyclaedia, with its circulation of twenty-five thousand copies, thus became a powerful medium for the wide "diffusion" of correct and hence "useful knowledge" concerning the most remarkable phenomenon in the history of the Christian Church. It is a pity that all subsequent encyclopaedias have not availed themselves of this material in their accounts of Swedenborg, thereby forestalling much false testimony and ludicrous nonsense. This article was hailed with enthusiasm by the members of the New Church throughout the world. It was re-published as a telling tract, both in England and in America. M. Le Boys des Guays translated it into French, and Professor Immanuel Tafel, of Tübingen, published it in German, in true Teutonic style, with copious notes and voluminous additional documents.

     Dr. Wilkinson about this time began a long-continued series of "Letters" to the New Jerusalem Magazine, of Boston, describing the condition and progress of the New Church in England, and especially the doings of the Swedenborg Society. This body had now secured those manuscripts of Swedenborg which, at various times between 1788 and 1790, had been carried to England by Augustus Nordenskjold and Charles B. Wadstrom, in the hope of finding a publisher in London. Disappointed in this, these Swedish gentlemen, before setting out on their fatal African explorations, had deposited the precious manuscripts, (among which was the Diarium Spirituale) with Mr. Benedict Chastanier, who in his old age and distress pawned them to two or three other persons. Finally, in 1841, a watchful Providence gave them into the safekeeping of the Swedenborg Society.

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Dr. Wilkinson, as librarian, now began to investigate their history, and before long discovered that they had been borrowed, originally, from the Academy of Sciences in Stockholm, and that this body there fore, was the rightful owner. A long correspondence ensued between Dr. Wilkinson and Baron Berzelius, the immortal "father of modern chemistry," who at this time acted as secretary to the "Swedish Parnassus." The Academy's ownership of the Manuscripts was cheerfully acknowledged by the Swedenborg Society and permission was secured to have them copied and published by Prof. Tafel before their final return to Stockholm. The Swedish government in recognition of the sincerity and courtesy of the Swedenborg Society, and of the services of Dr. Wilkinson in this affair, directed Count Bjornstjerna, the ambassador to the Count of St. James to wait upon the doctor in order to convey the thanks of the Academy of Sciences. The distinguished visitor was received on October 21, 1843.

     In the same year, Dr. Wilkinson, with the financial assistance of Rev. Augustus Clissold and some other friends, published the first volume of his translation of The Animal Kingdom, considered Anatomically, Physically and Philosophically; by Emanuel Swedenborg. The translator, in his extended and highly valuable "introductory remarks," prepares the reader for intelligent appreciation of the work itself, by a summary presentation of those general philosophical doctrines which Swedenborg had developed in his preceding works, the Principia and the Economy of the Animal Kingdom, that is, his unique and universal doctrines of Forms, of Order and Degrees, of Series and Society of Influx, Correspondence Representation and Modification.

     The second volume of this monumental work, - which we will not attempt to describe in this brief sketch, - was published in the year 1844, and is enriched by the translator's index to the whole work, together with a biographical and bibliographical index of all the anatomical authors quoted by Swedenborg. An American re-print of the work was published at St. Clairsville, Ohio, in 1850, and a second edition was printed at Cincinnati in 1858. Since that time, this the most mature and valuable of Swedenborg's scientific works, has remained "out of the market" and procurable only from second-hand booksellers!

     The appearance of the Animal Kingdom created quite a sensation in the learned world, as may be evident, for instance, from the following extract from the review in the London Forceps for November, 1844:

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     "This is the most remarkable theory of the human body that has ever fallen into our hands; and by Emanuel Swedenborg, too! - a man whom we had always been taught to regard as either, a fool, a madman, or an impostor, or perhaps an undefinable compound of all three. Wonders, it seems, never will cease, and therefore it were better henceforth to look out for them, and accept them whenever they present themselves, and make them into ordinary things in that way For thereby we may be saved: from making wonderful asses of ourselves and our craft, for enlightened posterity to laugh at."

     Not less enthusiastic was the reviewer in The Monthly Review: "If the mode of reasoning and explanation adopted by Swedenborg be once understood, the anatomist and physiologist will acquire more information, and obtain a more comprehensive view of the human body and its relation to a higher sphere, than from any single book ever published; nay, we may add, than from all the books which have ever been written (especially in modern times), on physiology, or as it has been lately named, transcendental anatomy."

     Encouraged by the rather unexpected interest with which this publication had been greeted, both within and without the New Church, (the entire edition of the first volume was exhausted before the second volume had appeared), - Dr. Wilkinson and his fellow-laborers and sympathizers now organized the "Swedenborg Association," for the distinct purpose of furthering the translation, publication, and distribution of Swedenborg's scientific and philosophical works. This body was rendered necessary from the fact that the "Swedenborg Society," instituted in 1810, was at this time prevented, both constitutionally and financially, from publishing any but Swedenborg's theological Writings.

     The new "Association" was organized at London, on January 16, 1845, with the Rev. Augustus Clissold as president, and Dr. Wilkinson as secretary. Among the other members we may mention Dr. Spurgin, Dr. Strutt, Dr. Allen, Dr. Stocker, Elihu Rich, Henry Bateman, Henry Butler, R. N. Wornum, William Newberry, Rev. T. C. Shaw and L. S. Coxe, - names prominent in the history of the New Church.

     The "Swedenborg Association" created a great deal of interest among the more learned and intellectual of the members of the New Church, especially in the United States, where branch-associations were established.

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Considering its paucity in membership and financial resources, its activity and devotion are truly remarkable. Under its auspices were published nearly all of the scientific works of Swedenborg that have appeared during the Nineteenth Century, and yet its career extended only over a period of seven years. In all, twelve different works were published eight of these were translations into English and four were Latin editions from the original manuscripts. Dr Wilkinson himself translated four of the works, and was the editor of all the publications, with the exception of two volumes edited by Prof. Tafel.

     The aims of the Association were not limited to the publication of these works, but members looked forward to the development of a general system of true scientific principles, upon which might be based a genuine New Church Education. The need of such principles is well expressed by Dr. Wilkinson in a letter to America, dated February 3, 1845:

     "If we are ever to have New Church Schools, for children and adults, (and who would not he a scholar throughout his life?), these works must be the present fountain, from which teachers and taught alike shall draw their principles. The present scientifics may be likened to vast heaps of stones, which the learned, wonderful to say, digest after a fashion. The idea they have of feeding the public, - of "diffusing useful knowledge - is no other than reducing these stones to powder, and strewing them around in small quantities, and at a cheap rate. But such materials have an affinity for the bones only, and can only nourish the bones, and the consequence is that the scientific world is more like a great overgrown skeleton, than a human body. Now what we want to do is to feed upon the order of ultimates, and not upon the earthly substance, to eat mentally the resulting animal and vegetable kingdoms, which are the reason for the mineral kingdom, in order that our blood and softer solids may come into existence, and hold the reins and wield the destinies of the natural body, civil, political and social. But by what other system are we introduced to organic ideas of creation? by what other system are we led to feed upon its prevailing order, than by the views vouchsafed to Swedenborg?" (New Jerusalem Magazine, April, 1845.)

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     Dr. Wilkinson himself makes a first brave attempt toward an original application of Swedenborg's universal doctrine of Use, in the brief but brilliant essay on The Grouping of Animals, which he read before the Veterinary Medical Association, of London, in 1845. In his re-arrangement of zoological classification he here makes man the centre of creation and groups all animal creation around him, not according to mere external similarity of form or anatomical structure, but according to the degree of excellence of the uses which the various animals perform to man. Hence instead of the ape, the horse is placed next to man, and then the other domestic animals; after which follow the wild beasts, all according to the degrees and series of their uses to man. A bold attempt this, but one which will be honored by the New Church zoologists of the distant future!

     The first-fruit of the Swedenborg Association was the two noble volumes on the Economy of the Animal Kingdom, (London, 1845 and 1846), translated by Rev. Augustus Clissold, and edited and indexed by Dr. Wilkinson, who also furnished a small volume of masterly "Introductory Remarks." These, together with his "Introductory Remarks to the Animal Kingdom," remain to this day the most thorough Analysis of Swedenborg's philosophical principles that has ever been attempted; in lucidity, of thought and beauty of expression, they are probably the very best that have flowed from Dr. Wilkinson's pen. They should, by all means, he republished and circulated widely throughout the New Church, as the best possible means of rekindling the interest in these works of Swedenborg's.

     The year 1846 witnessed the publication of Swedenborg's Principia, or the first principles of natural things, being new attempts toward a philosophical Explanation of the Elementary World, a work which is the foundation stone as well as the portal to the entire structure of Swedenborg's scientific system. It was translated by Rev. Augustus Clissold and edited by Dr. Wilkinson, who in the same year brought forth the Opuscula quaedam Argumenti Philosophici, a collection of brief scientific, philosophical and semi-theological treatises by Swedenborg. They were translated and published in English, by Dr. Wilkinson, in 1847, under the collective title of Posthumous Tracts, and treat of such subjects as "a way to the knowledge of the Soul," "faith and good works," "the red blood," "the animal spirits," "sensation," "action," etc.

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     The culmination of Dr. Wilkinson's activity as the translator and editor of Swedenborg's scientific works, was reached in the year 1847, when his industrious pen produced -

     1. A Latin edition of Swedenborg's Introduction to a Rational Psychology, treating of the fibre, the arachnoid tunic, and the diseases of the fibres, and published by the editor as Occonomia Regni Animalis. Transactio Tertia. This has not yet appeared in English, with the exception of the part on the "Diseases of the Fibres," which was published in New Church Life for 1897, '98.

     2. The Posthumous Tracts, noted above.

     3. A new translation of the work on The Infinite and the final cause of Creation. To this edition Dr. Wilkinson furnished, also, a valuable preface, controverting the transcendental philosophers in his usual bright and convincing manner. The work was reviewed at length in The Harbinger, of New York, and thus attracted the notice of Ralph Waldo Emerson, who now opened a friendly correspondence with Dr. Wilkinson.

     4. A new translation of Swedenborg's Hieroglyphic Key to natural and spiritual mysteries by way of Representations and Correspondences.

     Besides these, Dr. Wilkinson in the same year appeared with two original productions in the form of popular essays on the principles for which he labored so zealously. The first of these is entitled A Popular Sketch of Swedenborg's Philosophical Works, an eloquent and comprehensive dissertation, which brings the apparently abstruse and difficult philosophy of Swedenborg within the easy grasp of the average reader. In the second essay Science for All, the writer applies the general scientific principles and philosophical doctrines of Swedenborg to the subject of Science as a whole, and shows that by these principles alone can there be effected any genuine reconciliation between Religion and Science, while at the same time by them alone can all the various sciences be harmonized, unified, and rendered truly comprehensible and adapted to all kinds and conditions of men.

     These essays were published both at London and New York, as Nos. 2 and 3 of a series of "Tracts for the New Times."

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The appearance of Dr. Wilkinson in this series led to a rupture between him and his friends in the organized New Church in America, as it seemed to them to countenance and endorse the first of these "Tracts," Letters to a Swedenborgian, by Henry James, in which this atrabilious writer attacks the New Church with excessive rancor and violence. The New Jerusalem Magazine took the Doctor to task for thus associating with an open enemy. The accused considered this an infringement on his liberty and personal friendships, and broke off his relations with the American journal.

     Dr. Wilkinson now entered on an extensive foreign journey; in company with his friend, Lord Wallscourt. He was in Paris during the revolution of 1848, witnessed the bloody combats on the barricades and was kept in the city for some months, virtually a prisoner. He afterwards visited Sweden, Norway, and Iceland, and finally the United States, for the institutions of which he conceived a rather passionate dislike, though he always remained exceedingly fond of Americans.
               (To be Continued.)
THOUGHTS ON EDUCATION. III. 1900

THOUGHTS ON EDUCATION. III.       HOMER SYNNESTVEDT       1900

GOING DOWN INTO EGYPT.

     IT is the prevalent idea in the Church, that "Going down into Egypt" and "sojourning" there, refers to sending the young to the schools of the world during the Period when they are to be instructed in worldly and other scientifics, and this without discrimination. The Divine command to the children of Israel to "spoil the Egyptians" is interpreted to mean an indiscriminate appropriation of whatever exists on that plane, - that is, without other discrimination than that which the "Egyptians" themselves exercise. Both of these interpretations are most seriously and dangerously fallacious, in so far as they omit discriminating that which, from a New Church point of view, will be useful to the future man of the Church, from that which will be only a stumbling-block.

     There is Egypt the New, and Egypt the Old; there are scientifics which accord and those which discord with truth, - those which are serviceable to a Newchurchman, and those which are not, and cannot be.

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(See Arcana Coelestia, n. 1568.) The latter are cursed, but the former are blessed.

     "Egypt," therefore, is used in the Word in two opposite senses - one evil, the other good. It is only to the latter Egypt that the man of the Church is to be sent during his childhood, - never to the former. Yet it seems to be supposed in the Church that the former is included, - that the Lord actually commands the Church, in order to prepare them for their life in the world, to send its young into the sphere where evil and falsity reign. But let them beware of a Pharaoh who "knoweth not Joseph," and of making their sons and daughters bondmen in Egypt!

     The Lord commanded the children of Israel to borrow of the Egyptians - not everything they had, but "vessels of gold, and vessels of silver, and raiment," - genuine goods, and genuine truths of the natural, and their appearances; for these alone could be serviceable afterward in building a sanctuary unto the worship of the living God.

     The modern scientific world (of which the schools are the nurseries), is after all - like Egypt of old - only the storehouse of the world's hoardings of scientifics,--its facts, as they are fond of calling them, or the phenomena of this world and of its inhabitants. But the use, or good of all these things, and their relation to the world of causes and ends, they do not know. Only those who seek this wisdom from the Lord, out of His opened Word, can rightly use this vast store, or separate the genuine from the spurious.

     "Egypt" must herself be made new. Not until she have been converted, and a highway established between her and "Assyria (the Rational) with "Israel" (the Spiritual) as the third or dominating influence in the midst, - will "Egypt" be a fit place to which to send our children for their education. When a Newchurch child is to "go down into Egypt" in his first or unformed scientific age, he should be in the care of a "Joseph" and a "Mary" - he should be in the sphere of what is spiritual-celestial, and under the care of the New Church, so that the Lord may be able to call him out thence at the proper time.

     PREPARATION FOR THE WORLD.

     Children must indeed be prepared to live in the world and to share in its uses; and this involves, not only technical preparation, but the ability to meet and overcome its evils.

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How shall this best be done? By sending them right into it' Some claim that this is the only way. Here we may learn a lesson from the method employed in the other world, as described on a certain occasion, by Swedenborg, where boys were taken in the world of spirits, and there shown, - while in the sphere and under the instruction of their angel educators, - a certain gruesome representation of the dead state of thought prevailing in the world. (A. R. 611.) This is an instance which well illustrates the true principle; for how can children better learn to know the world, to refuse its evils and to choose its goods, than from and through their elders, who are able to discriminate? The world is wide, and very complex. There is much in it that is beautiful and good; but with men at this day, evil predominates, and what makes the danger in meeting it, is that the young incline more strongly toward its evils than toward its goods. To our perverted hereditary, evil seems more attractive at first than good, and the young need an older head to show them the difference between the sham and the real. In infancy, the home should be the world; in childhood, the school; and in youth, if they love it, the sphere of the Church will go with them, like angel tutors, while at the same time, under the protecting sphere of some definite and active use, they are gaining their introduction to the outside world, from the safe side. This is far better than to send them unguarded and unprepared among the mixed multitudes of good and evil (mostly the latter) which the undiscriminating, call "the world." It is far better to know about evil than to know evil. Here is a case where too much knowledge is possible. The best protection is from knowing about evil, as do the angels, and yet being innocent of any knowledge of it from having tasted it or been in it. Newchurchmen do not take kindly to the inoculation method of preventing disease. The best preparation to meet the world and overcome its evils, is not, therefore, to be steeped in them beforehand. For children there is enough of "the world" met with for purposes of instruction, even when they are kept within the Church, as to school and social life, for we have it always with us, and around us. But "the world" as it is among us, is in some measure tempered with the general acknowledgment of those heavenly principles which are destined to make the earth a footstool of the Lord.

     The Lord makes both a New Heaven and a New Earth, and as He lends us His protection through the journey of life in this world, showing us its evils, and guarding us from its snares, so should we keep the young under our protection, until they also are thus prepared to go forth and take care of themselves, which is in truth to be taken care of by Him.

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     Therefore let us diligently instruct our households in His law, and write it upon our doorposts, and bind it for a memorial between our eyes and upon our hands, lest the Lord say of us, as he said to the faithless daughter of Jerusalem: "My people are destroyed for lack of knowledge. Because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me. Seeing thou hast forgotten the law of thy God, I will also forget thy children." (Hos. iv. 6.)
HOMER SYNNESTVEDT
"IN THE BEGINNING." - Concluded 1900

"IN THE BEGINNING." - Concluded       GEORGE E. HOLMAN       1900

     WE are bound then to question the interpretations of geology; and is it not very possible that geologists may up till now have been blinded by appearances in the same manner as astronomers were prior to the introduction of the Copernican system? It was a natural mistake for the early geologists to make when they assumed that the equivalent deposits of two separate countries were contemporaneous; and this mistake has been perpetrated mainly because no special reason has hitherto been brought forward for opposing it Hugh Miller, anxious to show that the three great geological periods were synonymous with the three last days of creation (the first three being astronomical periods), sets down this error in the dearest and strongest terms. He wishes to prove that the carboniferous plant life was the main feature of the Palaeozoic period, and says that in the carboniferous era, "from where Melville Island now spreads out its icy wastes under the star of the pole to where the arid plains of Australia lay beneath the bright Cross of the South, a rank and luxuriant herbage cumbered every foot-breadth of the dark and steaming soil, and even to distant planets our earth must have shone through the enveloping cloud with a green and delicate ray." This view is entirely fallacious, for, though it is a fact that a carboniferous flora flourished in many parts of the earth, it does not at all follow that it was ever a universal flora at one time.

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We might just as well agree with those who saw in the fact that marine fossils are found all over the dry land, proof of a universal deluge. Probably nearly every part of what is now dry land has been under the sea, but one part at one time, another at another time; and the carboniferous flora has flourished at one time in one country, at another time in another country.

     Hugh Miller's view was severely criticised by Mr. Herbert Spencer in a paper on "Illogical Geology," which appeared in 1849 and is now published in the first volume of his collected essays. On any scientific question the opinion of Herbert Spencer demands respectful consideration, and his paper on "Illogical Geology" is especially interesting as it fully admits the possibility of as great a degree of non-contemporaneity of equivalent formations as is demanded by the view taken in this article. He shows that if a portion of the southern Pacific were to be gradually elevated so as to form an island, geological deposits would be gradually formed containing embedded organisms arranged in a very similar series to the geological formations of Britain, and that this result might be brought about entirely by the colonization of the island by emigrants from the nearest continent, thus assuming that the lowest geological deposits of the island might exist contemporaneously with the highest types of life on the mainland.

     Huxley, in 1862, expressed a similar opinion, and most modern text books of geology are careful to point out that there is no means of knowing whether the equivalent deposits of any two separate regions where contemporaneous or not; but having pointed this out, they nevertheless always proceed on the assumption that similar deposits are practically contemporaneous. Geikie's Text Book makes mention of the question, but his Class Book of Geology entirely ignores the point. Popular books on geology especially are sinners in this respect, and certainly convey the idea of the universality of each geological "period." To speak of, say, the carboniferous "period," is strictly correct when dealing with any particular locality, but used apart from and specified locality, is entirely misleading.

     It is not, however, to be wondered at that geologists should tacitly assume the practical contemporaneity of equivalent formations; for if the contrary be assumed, they have no solid ground on which to base any theories of distribution in the past.

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The whole study of systematic geology must be dropped, unless re course he had to a system of geology which has yet to be formulated by the application of the principles revealed in the Writings of the New Church. The radical fault of the Ptolemeian system of Astronomy was that it was based solely on appearances. The sister science of Geology lies at present under the same defect. Copernicus pointed out the true centre of the solar system, and the New Church alone call point out the true centre from which all geological phenomena must be traced. In the beginning there was a restricted area or nucleus of life on the earth, a paradisiacal region inhabited by creatures of the highest type from this central nucleus outwards the earth's surface was tenanted by lower and yet lower grades of vegetable and animal life.

     Readers of New Church. Life may remember that this is the same conclusion as that arrived at by the study of the geological distribution of evil animals (see articles in the numbers for September, October and December, 1898). It is a rather remarkable instance of the consistency of the Writings throughout, that these incidental expressions regarding "the beginning," when applied to a science of which Swedenborg appears to have been quite ignorant, lead us to the same conclusion as does the application to the same science of the general principles involved in the teaching concerning good and evil animals.

     And here I would emphasize the importance of the consideration of this subject by all those actively engaged in spreading the truths of the new revelation. With the ever increasing popularization of science, questions on this subject will inevitably be asked by every new recipient of the doctrines. He has read descriptions of the hideous pterodactyl and plesiosaurus of the secondary rocks and, learning from geology that they existed before man, he wants to know the cause of their existence when he is taught that evil animals were not created in the beginning, but arose together with hell. The difficulty is sometimes evaded by stating that they arose by influx through evil spirits of other earths. This is contrary to the teachings in Arcana Coelestia n. 9967, 9968, that the spirits of every earth appear about their own earth; and it is contrary to the whole philosophy of creation as given in the Writings.

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"In the beginning" the world was as a womb, in which all things conspired to the production of the most perfect of all forms, the human. Such a result could not have been achieved by the insemination of poison during the process.

     Evil forms are found in nearly all the principal geological formations of Europe and North America, but it is evident that in the geographical nucleus of the world no such forms would be found below the tertiary period of that region, - that is, the period when the higher vegetables and animals with man first put in an appearance. Indeed, may we not assume that in that region there would be no pre-tertiary formations whatever? It is evident that we cannot accept the modern hypothesis of slow development by transmutation of species; and the only intelligible theory before us is that outlined in the first chapter of the Worship and Love of God. In accepting the general principles of that theory, it is not going beyond the bounds of legitimate speculation to assume that the first dry land was also the main scene of creation. There, all things were created in their order up to man, the lower forms preparing matrices for the higher. We can understand how, in the vegetable kingdom, lowly plants may have prepared the soil for the higher fruit trees, but it is difficult to see any reason why, when the ground was ready for the reception of the highest types, it should be dipped beneath the sea and the whole of the preparatory work destroyed. And yet, unless a subsidence of this first dry land below the sea and a subsequent upheaval intervened between the creation of the lower types of life and the creation of the highest forms, no pre-tertiary geological deposits could occur in the formation of that country. It may possibly be that marine formations, such as limestones (the work of coralline and foraminiferal earth-builders) were necessary before the first emergence of dry land, but if Swedenborg's theory of creation be true, it would certainly seem that in the nuclear region of the earth we ought not to see any trace of a pre-tertiary terrestrial fauna and flora.

     For this reason I assume that although Palestine was inhabited by the Most Ancient people it could not have been the scene of the creation of man; for in the Nuhian Sandstone, which rises from under the Chalk of Palestine, impressions of terrestrial vegetation have been found. The Most Ancient people who lived in Palestine must, therefore, have migrated thither from the real nucleus of creation.

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This nucleus was probably near the equator and may have been part of the traditionary continent of Lemuria, now sunk beneath the Indian Ocean. From there the first peoples may have spread over vast areas which, with the exception of a small remnant of which Palestine is part, are now covered by the sea.

     In our endeavor to locate this nucleus, the only direct statement we find in the Writings bearing on the matter is that with reference to the land of Canaan, i. e., that it was inhabited by the Most Ancient people, and I therefore assume that there must probably have been land connection between that country and the nuclear region.

     But we have also in the Writings these important general statements to guide us, viz., that "All things in nature, from the least to the greatest, are correspondencies, because the natural world and all that it contains exists and subsists from the spiritual world." "Universal nature is a theatre representative of the Lord's kingdom."

     If all things are correspondencies, geological phenomena are correspondencies. But in applying spiritual principles to the elucidation of geological phenomena, great caution is necessary. We must not expect that when a spiritual change takes place it will necessarily be obviously represented in the natural world. We read that in the spiritual world "The earths there, like all other things in that world, are from a spiritual origin, therefore changes occur according to the state of the church among the inhabitants; and when the state of the church is perverted, they quake and tremble, nay, sink down and are moved out of their places." (A. R. 331.) It might be thought that, on the principle of correspondence, the Last Judgment ought to have been evidenced by great geological changes in nature. But this is not so. The natural world is a plane discretely lower than the scene of the last judgment, and, moreover, the last judgment was only a preparatory work for a new state which at present is only in its beginnings. It will be many ages before it effects any great change in the natural world, for the material world is ruled by the sum of the activities of the spiritual world. We may take an illustration from the human form. The substance of the brain answers promptly to the activities of the mind, and in the eyes, the lips and the muscles of the face every passing phase of thought and affection is reflected.

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But in the inert substance of the skull changes of form are effected only by a continuance of brain activity in special directions throughout long periods. So, too, in the material earth (the outermost inert covering of its mind, the spiritual world) there will only be recorded the aggregate of spiritual activities which have persisted through long periods.

     The present physical features of the earth, then, have a meaning for us if we can only interpret them. Look at the apparently capricious arrangement of the land and water of the globe. Taking London as one pole and its antipodes as another pole and tracing an equatorial line between the two, we may divide the whole of the earth's surface into two hemispheres, the one of which (the more northerly) contains nearly all the dry land, while the other is nearly all water. But was this always so? May it not be that in the beginning the southern hemisphere contained the greater part of the dry land and the northern hemisphere was largely open ocean? It is the opinion of Darwin that: - "The great oceans are still mainly areas of subsidence, the great archipelagos still areas of oscillation of level, and the continents areas of elevation. But we have no reason to assume that things have thus remained from the beginning of the world. Our continents seem to have been formed by preponderance, during many oscillations of level, of the force of elevation; but may not the areas of preponderant movement have changed in the lapse of ages?" (Origin of Species, Chapter 10.)

     Bearing in mind the great truth that "Universal nature is a theatre representative of the Lord's kingdom," and applying the teaching that "Earth-motion denotes a change of the state of the church" (A. C. 3355), We may ask what has been that radical change in the human race represented by the great and prolonged earth-motion described by Darwin' The answer is obvious. From the Most Ancient times there has been a continuous retro cession of the race away from the celestial kingdom to the lowest of the spiritual. The whole race now belongs to the spiritual kingdom. So far are we removed from the celestial that we can hardly form any idea of the genius of the Most Ancient people. Correlating the southern (now) oceanic hemisphere with the celestial, and the northerly land hemisphere with the spiritual, we may say, paraphrasing the language of Darwin, that from a very remote period in the history of the human mind there has been, during many oscillations of level, a preponderant movement resulting in the subsidence of the celestial and the elevation of the spiritual.

     An important corollary to this conclusion is that the greater part of the geological history of the northern hemisphere is representative of the fall of the Most Ancient Church and the uprising of the Spiritual Church, and. that with the fall of the Spiritual Church, either nature has become less plastic, or the human spiritual forces at work have, from some cause, been comparatively impotent, for they are represented by geological phenomena on a small scale compared with the gigantic phenomena of the past.

     The great antiquity of the human race involved in this view, compared with which all written history is as the history of one day in the lifetime of a nation, probably conflicts with the notions of many as to the length of time Covered by the first few chapters of Genesis. But is not this due to traditional errors of interpretation? In accepting new teachings, we unconsciously read into them as much as we possibly can of our old beliefs. Revelation is silent on questions of time, except that the fall of the Celestial race was a very slow process.

     The earth is and always has been a theatre representative of the Lord's kingdom of humanity. Man is old indeed, but his memory goes back a very little way; yet, by the light of the New Revelation he may study his past history - a history spanning an unknown but enormous lapse of time - in the great stone book of nature, a symbolical record written in once-living hieroglyphics.      GEORGE E. HOLMAN.

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SWEDENBORG'S SCIENCE AND PHILOSOPHY 1900

SWEDENBORG'S SCIENCE AND PHILOSOPHY       J. F. POTTS       1900

THE RECOGNITION OF SWEDENBORG'S SCIENCE AND PHILOSOPHY*

* A response by the Rev. J. P. Potts, to a toast on the subject given, at the Principia Club's celebration of Swedenborg's Birthday, January 29th, 1900.

     The Science and Philosophy of Swedenborg are partly his own, and partly not his own. It may be quite proper to call Swedenborg's own that science and philosophy which are contained and delivered in his scientific and philosophical works; but it can by no means be proper to call Swedenborg's own that science and philosophy which are contained and delivered in the Writings of the New Church. Yet these two sciences and philosophies are in a great measure identical, and the one of them cannot possibly be recognized, or accepted, apart from the other. It is in fact impossible to draw any line of demarcation between them. There are indeed parts of Swedenborg's own science and philosophy which are not to be found in the Writings, and there are parts of the science and philosophy of the Writings which are not to be found in the scientific and philosophical works of Swedenborg; but still it remains true that a great part of the science and philosophy of the Writings and of the scientific and philosophical works of Swedenborg, is identical. As, therefore, it is utterly impossible to separate the science and philosophy of Swedenborg as contained in his scientific and philosophical works from the Divine science and philosophy of the Writings themselves, is asking you to honor the present toast or aspiration, I ask you to honor the science and philosophy of Swedenborg as being - in so far as it is identical with the science and philosophy of the Writings - both human and Divine.

     And this is truly an amazing thing. That Swedenborg, in the preparation of his scientific and philosophical works, was endowed with an extraordinary power of mental perception, and that by means of that perception he was enabled to make many new and great discoveries, even before the opening of his spiritual sight, is very evident to all who are acquainted with those works.

     Swedenborg has himself said (in his Second Letter to Oetinger) that he was "introduced by the Lord first into natural knowledges, and was thus prepared, and this from the year 1710 to the year 1744."

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BY "natural knowledges" I understand him to mean truths about nature and natural things - the truths of natural science and natural philosophy. By means of this introduction, he says he was prepared to understand the correspondence that exists between spiritual and natural things.

     "The reason why, from being a philosopher. I have been chosen," he says, in the same connection, "has been, that the spiritual things which are now being revealed 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....For this reason I was introduced by the Lord first into natural knowledges, and thus prepared." (Docu. 232) And this preparation went on, as he here says, from 1710 to 1744, thus for 34 years. 1710, Swedenborg was 22 years old, so that it is evident that the work of his preparation by means of natural knowledges occupied the whole of his manhood up to the time of the opening of his spiritual sight. He was twenty-two years old when it commenced, and fifty-six when it was completed.

     It does not appear, however, that Swedenborg began to write any scientific works when he was twenty-two. For according to Dr. Rudolf Tafel's "Chronological Account" it was not until the year 1716 - that is, when Swedenborg was twenty-eight-that he began to write articles on such subjects for the Daedalus Hyperboreus; his first paper being on the subject of "a hoisting machine for ore," which he had invented.

     Thus practically - in the most practical way possible - was his work of introduction into natural knowledges commenced by the Lord. It was among machinery that this work of his preparation commenced. The natural knowledges he thus acquired were the most basic and ultimate of all - those connected with mining, which is itself the lowest down and most basic of all human employments and operations.

     This paper on a new hoisting machine for ore was followed by many others on similar practical subjects. One was on "a new and easy method of making air-pumps." Another contained, "A project for a machine with wings and sails, by which one may attempt to fly in the air." There were other papers on "the manufacture of salt:" on "the resistance offered by snow and water to projectiles;" on "a new method of finding the longitude;" in almost every paper which Swedenborg wrote for this during the two years of its life, was on a practical subject.

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This shows what was the nature of his studies at that time, and very basic and ultimate were the natural knowledges into the Lord at that time introduced him.

     And so must it ever b, with a true New Church education Swedenborg in this respect was a model for all who will follow him in the way of spiritual and Divine knowledge To well they must begin with natural knowledges Machinery, geology, natural history, chemistry, astronomy - these are the schools in which we must begin our studies, if we wish ever rise to the greatest heights of spiritual and divine science and philosophy. In "recognizing" Swedenborg's science and philosophy, let us not lose sight of the tremendous lessons it teaches.

     For the sake of clearness I make no reference, in these brief remarks, to the very earliest published writings of Swedenborg, which, it is well known, were of a more purely literary character, and neither will it be necessary for me to enter any further on this occasion into any consideration of the further development of his strictly scientific and philosophical labors. What I have said will be sufficient to emphasize the high estimation in which we hold, and in which we desire others to hold, these great preparatory works and studies of the distinguished servant of the Lord whose birth into the natural world we are met together to celebrate.     J. F. POTTS.
FIVE MEMORABILIA 1900

FIVE MEMORABILIA              1900

IV. THE SUN OF THE SPIRITUAL WORLD AND THE COMING OF THE LORD IN THE CLOUD

     16. While walking they first turned their faces to the East, where they saw the sun shining. in its strength, and when they were under its direct rays, the novitiates asked the angels about that sun, whether it was the sun which they had seen in the former world, "for," said they, "it is in the same height and of the same size; it glows red also and burns from fire in a similar manner, and furthermore heat and light proceed from it in a similar manner; and if it be the same sun are we not in nature?

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Whence is nature except from its own sun?"

     But the angels said, "This Sun is not the sun of the natural world, but the Sun of the spiritual world. From this Sun is our universe; from its light and heat angels live and spirits live; from its light both they and we have understanding, and wisdom, from its heat both they and we have will and love.

     "The essence of this Sun is pure love, and the Lord Jesus Christ, who is the God of heaven and earth, and is one with God the Father, is in the midst of it.

     17. "The Divine love proximately proceeding from Him, and encompassing Him, appears as a Sun; wherefore by the light and heat thence proceeding, He has omnipresence, Omniscience and Omnipotence, from end to end of both worlds. But the sun from which nature came into existence is pure fire; in the light and heat of which there is nothing of wisdom and love, therefore nothing of life, but still it serves life, that is, wisdom and love, for a swathing and garment, in order that the forms of those lives, namely, wisdom and love, may endure, and that they may have as it were times and spaces; but yet they do not have times and spaces; but love and wisdom only affect those who are in times and spaces, which takes place according to reception, and reception is according to the affection of being wise, and according to a life conformable to wisdom."

     When the novitiates heard these things, they exulted with joy, and said, "We perceive that our hearts leap with joy as never before."

     "You have this," replied the angels, "from the celestial and spiritual love and its delight which proceed from our Sun."

     18. When these things had been said, on a sudden there drove across the sun a shining white cloud, which did not dull, but transmitted the light; and in that shining white cloud appeared angels as with trumpets, and round about them were altars and tables, upon which in heaps lay half-open books; and above the cloud appeared the Lord, speaking out of the Sun with the angels. Then from the cloud fell as it were dew, which, being scattered about, was condensed into manna, some of which the angels took and gave to their companions, who ate it.

     After a quarter of an hour, there was seen from the cloud a shower, which the angels called the morning rain, which flowed down, and dissolved the manna into its original dew.

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This was collected into drops of a sweet taste. The manna was soon fully melted and flowed into the ground and penetrated it; and then from the dwellers under that ground were heard voices of gladness:-

     "Hey! Come forth! Be ready! Drops of the blessed water are falling from heaven! We are sprinkled! - For it was the melted manna which was dropping down.

     19. After this the angels instructed the new guests about what they had heard and seen: -

     "The things," said they, "which you have seen, exhibit in a summary the Coming of the Lord, and the things which will then happen. God, Who appeared out of the Sun above the cloud, was the Lord our Saviour. The white cloud under Him was the angelic heaven, where the Divine truth was in its own light. The speech of the Lord with the angels there, was inspiration. The trumpets seen in the hands and at the mouths of the angels, were not trumpets, but representations of their speech with one another from inspiration. The dew falling from the cloud upon the earth, and condensing into manna, represented the heavenly affections of the thoughts in their speech. The rain dissolving the manna - that heavenly food - into its original dew, which, absorbed by the earth, distilled through to the dwellers beneath, represented the influx of Divine Truth from the Word with the men of the world who go forth and receive it in spirit and heart. The tables and the heaps of books upon them, were not tables nor books, but they were representations of the intentions of the mind, and thence of deeds, according to which the faithful and the unfaithful will be judged. That shining white cloud, in which the angels were seen, represented the Divine truths of the Lord with them: for the sphere of thoughts from truths, and of affections from goods, proceeding from the angels, appears everywhere as clouds."

     20. At this the new spirits inquired, "Why do you say that those things that were seen, represent, and do not say that they are?"

     "Because," answered the angels, "each and all things which appear to the sight in this world are correspondences and representations, which contain in themselves truths, and thence signify them. Thus spiritual things are here presented under forms similar to natural things.

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     "The spiritual things which are proper to our world, as they here appear, are also described in the Word. For the Word was written by correspondences, in order that it may be at one and the same time for angels and for men. These things are first offered to your sight, and are seen, that you may know how the Coming of the Lord is to be understood."

     V. THE ABOMINATION OF DESOLATION.

     21. After this the angels prayed to the Lord. They then led the novitiates from the East to the south, and thence to the west, and they said, "Here you shall see the abomination of desolation predicted by the Lord through Daniel, Matthew xxiv, 15."

     They then pointed out a black cloud, stretched out from the boundary of the East to the end of the west, and pouring darkness into the south and into the north at the sides.

     At sight of the cloud the novitiates were terrified, and they asked, "What is that great black cloud and the darkness and whence is it?"

     "Those," answered the angels, "are Satanic spirits, who have collected themselves into crowds, and by magical arts, by abuses of correspondences, and by phantasies, have formed for themselves heavens, so to speak, by seizing the hills, and building upon them high places and towers, - as was done in the valley of the land of Shinar (Genesis xi, 1 et seq.) - in order that they may contrive for themselves ascents into the heavens where the angels are, for the purpose of thrusting them down; and because they are on high above this land they appear as though they were in the expanse of the sky, and the expanse appears as a cloud."

     The angels continued, "Lift up your eyes and stretch your sight." And behold they saw a multitude of spirits, and they heard outrageous expressions from them, intermixed with the filthy things of lasciviousness, and sounds as of drunken revelers in brothels.

     "These," said the angels, "are they who are meant by the Dragon and his two beasts in the twelfth and thirteenth chapters of the Apocalypse; these are they who are meant by the harlot sitting upon many waters, and upon the scarlet beast, in the seventeenth chapter. They are all from the Christian world.

     22. "And how," asked the novitiates, "can these things be called the abomination of desolation?"

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     The angels replied, "They are all in falses as to faith, and in evils as to life. The interiors of their minds are infernal, and the exteriors from feigned morality, are, as it were, heavenly; for they are sycophants and hypocrites, and because they are in the midst between the heavens where the angels are, and the earths where men are, no Divine truth can pass through from the Lord b) the heavens to the men of the earth, but that it is first received by them, and being received is inverted and falsified, not otherwise than is the case with light falling upon an opaque cloud, and the heat of the sun falling into a swamp."

     23. Then suddenly the eyes of the novitiates were opened, and they saw flowing down from that cloud, hail mixed with fire, and they saw upon the earth as a result of that rain something sticky, and in that sticky substance worms. And farther towards the North they saw descending from the cloud, as it were, bruchi* and locusts, which consumed the grass of the earth. And eagles appeared flying out of a desert, and also birds of the evening, which devoured the worms and licked up that sticky substance as though it were water.
*Bruchi is said by philologists to signify wingless locusts. Tr.

     Amazed by these things, the novitiates besought the angels to tell what they signified. "The abomination of desolation upon the earth," said the angels. "The hail signifies falsified truths; the fire mingled with it, evils of life; the sticky substance upon the earth, coherence; the worms, life from those things; the bruchi and locusts, the falses of faith; the birds of evening signify men of the earth who eat no other food flowing down from the spiritual world; and the eagles signify ratiocinations and confirmations.

     24. "Know therefore, that by the former heaven and the former earth which John saw to have passed away. (Apoc. xxi, I.) nothing else is meant but those black expanses where the Draconians and Babylonian have fixed their dwelling-places and called them heavens. So long as those expanses remain, the communication of men with the angelic heavens, thus also in a measure with the Lord, is intercepted; and when that communication is intercepted, then every truth and good of the Word is falsified and adulterated.

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     "Thus appears the abomination of desolation with us; but with the dwellers of the earth it does not appear by any signs, wherefore they induce a belief in falses, and by confirmations from the natural man they encircle that belief with a fatuous light, from which falses are believed to be truths."
     TRANSLATED BY PROF. ENOCH S. PRICE.
ADORATION 1900

ADORATION       EVELYN E. PLUMMER       1900

Cleanse Thou my sinful heart, O Lord,
Set free the soul before Thee;
That I may worship at Thy feet.
And in the dust adore Thee.

Thou art alone the life and light
And strength of all the living;
The will and power to seek Thy Face
Are of Thy gracious giving.

Unnumbered blessings from Thy band
The lowly are receiving.
Thou waitest but to give Thine own
To all who ask, believing.

O Thou Most High, the heavens above,
Make strong my weak endeavor
To learn Thy law, to love Thy will,
And worship Thee forever.
EVELYN E. PLUMMER.

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EDITORIAL DEPARTMENT 1900

EDITORIAL DEPARTMENT       Editor       1900

Editorial Department.

     UNDER the heading "More Pages Wanted," a correspondent invites discussion on a subject which we commend to the consideration of our readers.

     THE publishers of New Church Life hope to have ready, before long, a complete index for the nineteen years during which this journal was issued in newspaper form. Those who have not yet bound their numbers for 1899 would do well to wait a little, so as to include this index.

     THE advertisement for New Church Portraits, to be reproduced in Annals for the New Church, already has met with a gratifying response. A list of the subjects not yet supplied is presented again this month in our advertising pages, to which the attention of readers is invited.

     FOR the guidance of contributors we wish to say that articles for publication, when of any considerable size, should be in the editor's hands not later than the middle of the month preceding that of publication. Shorter communications, if received by the 20th, will ordinarily be given space in the current number. News items, in order to secure publication in the current number, should be sent in not later than the 25th of the month.

     To us the gravest aspect of "Human Vivisection" is not the inhumanity of its most active perpetrators, but rather the state of the community in which such practices can thrive. Physicians are a class peculiarly representative of the community's morality and culture, owing to the requirements, the opportunities and the personal relations involved in their ministrations. Yet the great bodies of physicians, who know or might know from their journals, the main facts of this practice, show an apathy and inaction which is the more exasperating in that they are so very sensitive to the lightest hand laid on the benevolent designs of animal vivisection. We think there is here much food for reflection.

     UNDER the heading: "Wanted: - A School for the Teaching of Religious Doctrines," the New Church Messenger for January 31st editorially emphasizes the importance of systematic religious teaching of the young in the New Church; and says that the two crying needs in this matter - which the Sunday-school fails to supply - are, - more time given, and better teachers. The field of the Sunday-school is recognized, but not as able to meet all the requirements, especially as for the most part they are conducted, by teachers not paid and very often not competent.

     "But we need more than a revision of our Sunday-school.

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We want immediately a college, or institution for the teaching of the doctrines of the New Church systematically and, comprehensively."

     To this we cordially agree; but we must call attention to the fact, ignored in the last quoted sentences, that one such college is already established, with a history of over twenty years, and a record of scores of pupils carefully imbued with New Church doctrine.

METHODISM SURRENDERING TOO?

     THE New York Daily Tribune, of February 18th, editorially chronicles another step in the vastation of the Old Church, by noting the inroads of the higher criticism upon the hitherto resistant stronghold of Methodism. No less a citadel of Methodism is involved than Boston University, from which a short time ago a number of students withdrew after an unsuccessful protest against the Biblical teaching of Professor Hinckley G. Mitchell, of that institution. It seems that persons sympathizing with the protesting students are taking the matter up, and that an organized movement is on foot to oust not only Professor Mitchell but his supporter President Warren himself, and other sympathizing members of the faculty. Moreover, the annual conferences of Des Moines and Oklahoma have condemned the Biblical teaching of the university's School of Theology. But it is stated that the authorities of the university are substantially in sympathy with the accused professors, and, it is believed, most of the Bishops of the church likewise.

     Says the Tribune:

     "These Protestants against the right of private judgment [?], so greatly prized by Methodism, declare that the so-called higher criticism of the Bible, as taught in Boston University, must inevitably chill the faith of Methodists, paralyze the zeal of the Church and reduce its creed to the low human conception of Unitarianism. They say:

     "The teachings of Professor Mitchell involve all these divergences from Scriptural truth and Methodist doctrine, either by direct assertion or denial, or a carefully insinuated scepticism that accomplishes practically the same result. One of the gravest features of the whole situation is the extent to which Professor Mitchell's views have already permeated the Church. With his growing experience he is more and more gaining control over the students coming under his instruction, and swinging the school to his position. If he is permitted to remain he may succeed in realizing his boast 'to revolutionize the theology of the Methodist Church.'"

     The Tribune refers to the Professor's defense of his teaching with evident sympathy, saying that he simply places facts before the students and asks them from those facts to draw their own conclusions. For instance, he suggests to them two ways of explaining Christ's apparent endorsal of the Mosaic authorship of the Pentateuch; one view being that He knew that Moses did not write it but that He conformed to the current phraseology, and refrained from correcting it; the other, that He did not know the facts. The professor makes no secret of his taking the latter view, saying that he does "not believe that Jesus in His humiliation was omniscient."

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The professor also affirms that belief in the deity of Christ is not essential to salvation-which, applied to men of Christian lands, is a terrible falsity.

     Waiving the open question as to how far the disintegrating process has as yet undermined Methodistic faith in the Word, we would call attention to the fact that in Professor Mitchell's reply, - where he claims not to have forced his views upon the students, - he ignores the point which is made by his accusers, and which at least partly forestalls him, - namely, that of his "carefully insinuated scepticism." Any sensible man will agree that a teacher who holds definite views on any subject of dispute, can hardly teach upon that subject without coloring it, although he can if he be so disposed, so cover up his tracks by a show of impartial candor and impartiality as to make successful impeachment almost impossible. New-churchmen know from doctrine, that the assault upon the literal integrity of the Word is inspired by spirits who are in themselves sensual, irreligious and crafty beyond belief, and these qualities those spirits insinuate into their work and scheming as carried out on earth. How consummate is their craft may appear from their choice of instrumentalities, namely, the very champions and exponents of theology and of professed religion. Knowing this should forearm us against the plausibilities and the natural good of the whole school of modern criticism.      THE EDITOR.
Monthly Review 1900

Monthly Review              1900

     Bulletin of the Western New-Church Union. A newsy little monthly, designed "to further the missionary interests of the New Church in the west, to give instruction in its principles and to promote a fraternal intercourse among its members." (It is the source of the greater part of out Illinois news.)

     From the Missionary. An account of how two non-members of the New Church, but interested in the teachings, assisted in making it feasible for the missionary to hold services and to spread the doctrines.

     The editorial notes bear on the necessity for self-sacrifice as taught by the Lord, as the only way to spiritual life; and on the Lord's presence in the Church by and in His Doctrine. which is the "living bread," - there is no other. Peter said, "Lord to whom should we go? Thou hast the words of eternal life." (January number.)

     Morning Light. No. I of Volume xxiii (Jan. 6); contains an editorial retrospect of the New Church in England for the year past. Also inaugurates the department, "Our Junior Members' Corner."

     Dr. Wilkinson's Lust Book. (Jan. 13.) Rev. James Hyde's review of Isis and Osiris in the Book of Respirations, - dips informingly into the status of Egyptological knowledge, and volunteers to supply some preparatory ideas which the author (too-confidently) seems to have assumed the reader to possess.

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Osiris is the supreme God; Isis his wife, the Church; and his appearing on earth to save mankind and becoming thereby a sacrifice to evil, of course plainly foreshadows the Lord's incarnation and redemption.

     The Greatness of Swedenborg's Mission. (Jan. 20.) A forceful and unostentatiously thrilling treatment of a great subject.

     "Not Wanted." (Jan. 27.) By Miss A. D. Hook; read at a Meeting of the Women's League of Nov. 17. An unflinching statement of reasons for the non-reception of the Doctrines, and for the slow growth of the new Church: i. e., they are "not wanted."

     "He that hath no Sword let him sell his Garment and Buy one." (Jan. 27.) A lecture by the Rev. R. R. Rodgers, arraigning the Beers and upholding the English Government and the War. Purely political, and admitted to the columns of Morning Light, - the editor says, - "merely as an item of news, remarkable in many respects."

     New-Church Messenger. God and Nature: An. Estimate of Prof. John Fiske's "Through Nature to God." By the Rev. S. C. Eby. (Jan. 24) Quite a sympathetic review. It shows that Prof. Fiske in the face of materialism, had some sense of the faculty of perceiving and being affected by truth, distinct from and as occupying a higher plane than evidence obtained through the senses, - that "that other influence, that inward conviction, the craving for a final cause, the theistic assumption, - is itself one of the master facts of the universe, and as much entitled to respect as any fact in physical nature can possibly be." In fact Mr. Eby says of the author: "His books are redolent of sincerity in the desire for a knowledge of truth."

     Nevertheless, Mr. Eby shows that we need not suppose that for his belief in super-sensuous verities Professor Fiske is "indebted to science or the evolutionary theory as the source of his faith." Mr. Fiske's pronouncements for the higher life "are true, but they are not science."

     The New Humanism. A review by the Editor, of Edward Howard Griggs' work with the foregoing title. Quotations are given in support of the statement that "We have not come in touch with any thinker lately that gives such a sane and spiritually hopeful conception of the outcome of our immediate religious social and economic problems." Mr. Griggs says: "The mainspring of the intellectual life is the need to organize into a rational universe the countless impressions which enter the spirit through all the doors and avenues of relation between it and the world. As the universe [man] builds in his soul is never an exact and adequate copy of the universe, so his system of philosophy is never the absolute truth of things. It is necessary and right that he should build it, for it is a basis upon which he may live, a form in which the spirit may grow for a time. But every experience must change the aspect of the whole, as every step up a mountain widens the horizon in all directions; and therefore if his system is not to crystallize, and become a limitation instead of an aid, it must be kept fluid. and must change with his growth."

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     This seems to agree with true doctrine. Man's formulations of truth for today will not meet the need of tomorrow. Only the Writings can give us a permanent "Faith of the New Church."

     ...The Meaning of the word Death as Applied to Angels. Rev. E. J. E. Schreck; with reference to the statement in A. C. 2077, that "for the sake of saving a soul from hell [the celestial angels] make no account of death." "Death" here, is shown to mean, deprivation of delights.

     Mr. and Mrs. Schlatter as Divine Healers. (Jan. 31.) Rev. W. L. Gladish here gives what seems to us an unduly sympathetic account of these personages, based on a personal visit, - speaking of them as sincere, earnest workers, doing their healing as a means of bringing men to the Lord.

     Religious Ferment. (Feb. 7.) A keen editorial diagnosis of the modern irreligion which Governor Rollins, of New Hampshire, recently painted in such strong colors before the Boston Ministers' Union.

     The Religious Policy of Harvard. (Feb. 7.) Here the Literary Correspondent (presumably), answers President Eliot's enunciation, that no Church can be an educator that teaches with authority, because "authority is not stimulating to independent thought or the practice of self-government," - "It does not follow that an education with no religious standards is the highest ideal."

     A Christian Daily Newspaper. (Feb. 14.) An editorial comment on the projected undertaking of a daily newspaper to publish the paper for one week under the control of the author of "In His Steps," to show what a Christian daily newspaper should be. The Messenger sees in it nothing but a money-making scheme. Nevertheless, as the "editor for a week" will doubtless be sincere and zealous, the project ought to furnish a lesson of some sort.

     THE Messenger seems to use from time to time two very different kinds of spectacles through which it scans the world; one rosy tinted and most often used, but the other decidedly blue in tint, so that if we were to speak of our contemporary's utterances at such times from its own tone at the other times, we might have to fall back on expressions such as "pessimistic," "cynical," etc. And though we do not uphold pessimism which is really such, it is at these times that we most often find what the Messenger says striking a responsive chord, because based on Doctrine, on observation and on common sense. Such an impression does the number of February 14th make upon us. First we have the editorial -

     "Are the Leaders Blind?" - which discusses a new feature of the New York Herald, in securing and reporting for its Sunday edition a meeting of six "leaders of thought," held to converse upon the subject of, - "The Modern Man: his Religion and his God." The six "leaders," it seems, included Dr. Slicer, a Unitarian; Dr. Eaten, a Universalist, and Dr. Porter, a Congregationalist (Assistant Pastor of Plymouth Church). Rabbi Schulman, another rabbi and an agnostic (not named).

     From the Messenger's extracts we glean these statements concerning the Lord.

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To the agnostic's question. What do you menu by an Infinite Being, Dr. Eaton replies:

     "I mean by a being something that has existence."

     The Agnostic - "Do you mean force?"

     Dr. Eaton - "I think I mean much more than force. I think it is the mind of God in operation."

     Dr. Eaton - "Well, that can be answered only in the most general way. I would say that God is the Cause of all things. In the beginning was God. I have no figure of God. I have no figure to give you at all, because I do not think of God as a gigantic man."

     [Well does the Messenger ask: "Are the leaders blind that they can not without all this circumlocution tell the people who God is?" - and we would add that even with it they have not told. Empty they send the questioner away. Empty must their weekly congregations go away lies and lectures, - empty of any food for the spirit].

     Concerning the Person of Christ Dr. Eaton has this to say: - "I may be wrong but I look upon Jesus as a special manifestation to the religious world just as Shakespeare was a special manifestation in the dramatic world[!] I have the same allegiance for Jesus that the Jew has for Moses." [This is addressed to Rabbi Schulman.]

     A rabbi - "We have no reverence for Moses in that sense."

     Dr. Eaton - "Dr. Slicer does not believe that." [Note the evasion.]

     The Agnostic - "He arose and eventually went to heaven. Now, what is Jesus now? Is He a man?"

     Dr. Eaton - "He always was a man, and is still a man."

     The Agnostic - "Well, where is He?"

     Dr. Eaton - "I do not know. Somewhere in God's universe I presume."

     The Agnostic - "Christ died, Christ lived again and Christ ascended?"

     Dr. Eaton - "Well, that is the story."

     The Agnostic - "Well, was the story according to the fact?!"

     Dr. Slicer - "You are mixed in your mind. You have testimony to the effect that He died, was buried and arose from the dead. I believe that He lived, and died in the same way that any human being would die, and that what happened to Him could happen to any human being."

     The Agnostic - "You are Jew and you are a Christian. How do you differ?"

     Dr. Eaton - "There is not much difference between a Jew and a Christian."

     [Well may the Messenger interject, - 'What other answer could a man make who 'presumes' that Christ the Man is 'somewhere in God's universe?"]

     Rev. Mr. Porter to Rabbi Schulman - "You answer first, as you date the furthest back."

     Rabbi Schulman - "It can be put in a few words. Assuming that Christianity turns around Jesus as a central personality, leaving everything else aside, the difference is simply this:

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- That the attitude of the Jewish mind is not hero worship. No man has ever embodied divinity for us, and the point of emphasis is not the man, but He whose instrument any man is."

     Mr. Porter - "We believe that God is revealed to us more clearly through Jesus Christ than through any other source the human mind has yet reached [!], and we look to Him as the embodiment of exemplification of the Spirit and will of God. Now the Jew thinks He finds Him sufficiently outside of Jesus Christ. We think we find Him more clearly through Jesus than outside."

     Whereupon the Messenger dismisses these half-hearted leaders of the blind as follows: -

     "Since when have the Lord's followers had to speak in this timid fashion about Him? 'Think!' Have we ceased to know, as the apostle knew when he said, 'We believe and are sure that Thou art the Christ the Son of the living God?' Does not such a conversation as we have called attention to emphasize the need, the absolute need, of positive spiritual truth to counteract the effects of such uncertain and unspiritual opinions of prominent clergymen and thinkers?'"

     The need is rather for the affection of truth; the will to obey truth in shunning pride and lust, it is for man to see that need met.

     [Text is missing from the printed version of the Life.] questions"); by Rev. John A. Hayes. Exposes the fallacy of any man's

     Dr. Brigg's "Introduction to the Study of the Holy Scripture." The Higher Criticism and Divine Revelation. (Feb. 14.) Here the Rev. S. C. Eby presents a clear statement of the issues between the higher critics and the old theology, on the one hand, and between both these and the New Church on the other. Of the two former - "all their differences and exploitations and innovations are entirely on the same plane of literalism and naturalism....In other words neither the higher nor the lower critics seem to have the first glimmer of satisfactory insight respecting the essence of the Word of God." Despite the claims for the higher criticism, that it rescues from the depths of "dry rubbish" (the accretions of the centuries) the "central contents" of the Word, - its revealed truth, - Mr. Eby says that "the higher criticism at best means only that an embarrassed Church in its defense of the Word has taken refuge in a somewhat more elevated kopje, from which we expect presently to see it shelled." The difficulties which some find in the aforesaid accretions, Dr. Eby dismisses thus: "The Word owes nothing of its divinity or truth to heaven, the Church, or holy men. So far from its dependence upon the taste of the faithful or the devotion of scholars, it is written so as to be acceptable to the least spiritual and most virulent and pharisaical states of an abandoned ecclesiasticism, as in the case of the Jewish dispensation. No correspondence, no spiritual sense, no heavenly-mindedness, no angelic influence, no growth of the Christ idea, no Church evolution could make a syllable in the Word of God. The Word was in the beginning with God and was God; the Word is forever established in heaven, for the Lord's truth makes heaven, and the angels are regenerated forms of truth in conjunction with God."

     From Our English Brethren. - A letter from the Special Correspondent of the Messenger (Rev. Joseph Deans). Refers to the war-fever as unfavorable to Church work; says that Newchurchmen in England, generally speaking, regard the war as a defensive one.

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Mentions a patriotic demonstration at Birmingham, January 19th.

     Especial notice, but of very general character, is made of mission work and providing for the ministerial needs of smaller societies. The care being given to Junior Members, is mentioned, and the starting of a "Junior Members' Corner" in Morning Light. The greatest evidence of activity offered consists in the increase of places of worship during the past few years, the improvement in the older ones, and the steps taken preparatory to building others. Recognition is made of the action of American women in fitting out the hospital ship Maine, for the African war. Also mention is made of the Thousand Guinea Fund in signalization of the blessings of the Nineteenth Century; and of the projected Twentieth Century Fund for distributing to ministers and lay preachers 10,000 copies of "Silent Missionaries."

     How the Young People's League May Encourage the Study of the Writings of Emanuel Swedenborg. (G. M. C., Feb. 14.) Emphasizes the importance to Newchurchmen of a knowledge of the doctrines they believe, and at the same time the difficulty, to young people, of understanding the abstract topics and treatment of the Writings. Suggests the use of introductory works on Swedenborg, in order to enlist interest in his writings and as preparatory to a grasp of them. Suggests annotated editions of the Writings, to help the reader in difficult passages and obscure references, and to provide synopses to aid in following the narrative or the thread of argument. Further, advocates informal and free discussion of the works read by the League bodies.

     We think that while annotated editions of the Writings may in time have their place, the work would require to be done by men of no ordinary qualifications, and along such general lines as would not impose upon the reader any sense of restriction of view, - this constituting perhaps one be the greatest dangers in the case.

     Man's Reactivity to Providence. Rev. S. C. Eby (Feb. 14). The weekly commentary on reading in Divine Providence. Opens as follows:

     "In these days, when Christian Science, Spiritism, Unitarianism, and ethical-culturism are ringing the changes on the notion of man's innate perfectibility, no truth needs more to be taken to heart by the Newchurchman than that affirmed in No. 183: 'The Divine Providence never acts in accord with the will's love in man, but constantly against it; since man, because of his hereditary evil, is always panting for the lowest hell; but the Lord by His providence as constantly leading and drawing him away from it, first to a milder hell, then out of hell, and finally to Himself in heaven.'"

     Divine Healers (Feb. 14 - Under the department, "Queries and Suggestions"): by Rev. John A. Hayes. Exposes the fallacy of any man's claiming to be a Divine healer, and protesting against the recent reference to Mr. and Mrs. Schlatter, and against all such references to "Divine Healers" in the Messenger's columns. "Sentimental writers have been giving us their gushing remarks about the of Science, and 'Divine Healing,' to the New Church.

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But the whole movement is false to the New Church, and indeed one of its most deadly foes; for it is a supernatural movement whose animus is profanation; a movement which uses divine and supernatural things for natural if not purely selfish ends."

     Theosophy. (Feb. 21). The first paper of a series by Rev. John A. Hayes; chiefly historical, coming down through Egyptian and Greek mysteries to Gnosticism. "Christian theosophy," which is contrasted with the interpretations of the Holy Spirit in the Gospels, - especially John Gnosticism is said to have survived in the bosom of the Church under the forms of mysticism and occultism. Modern Theosophy is defined as a "worldwide mixture of the ancient symbols of dead churches or religions, and the more recent discoveries of students and psychic phenomena." The paper assumes without apparent doctrinal that gnosticism is referred to in the words of the message of Thyatira. "But unto you I say, and unto the rest in Thyatira, as many as have nor this doctrine, and which have not known the depths of Satan, as they say; I will put upon you no other burden." The Writings give no hint, we believe, that the "depths" of the Gnostic doctrine, and its difficult comprehension, are meant here.

     The New-Church Review. (January, 1900.) How to Think of God. In this paper Rev. G. L. Allbutt leads the thought to the Divine Man not as a God limited by finite human properties and conditions but as the Prototype of mankind Who lifts them to Himself. What is called the "supernatural" idea of God is shown to be a delusion, which disregards the very structure of the human mind, - the finite organization by which the mind is distinguished, - and to assign to it a "capability of grasping infinite things in an infinite way;" - a manifest absurdity, for from the boundaries with which the create is necessarily circumscribed it can by no possibility free itself. "The mind cannot even grasp the idea of human love, of human wisdom, without locating them and environing them." Hence, "to express regard for anyone abstractly, and not to show it openly,...is really not to entertain the regard professed." Whence the necessity for a visible, a Human God.

     The New Philosophy, - which took a vacation during the hot weather, and another during the Indian Summer, - reappeared last month with its "December" number, belated, it is true, but evidently refreshed. New paper makes a new "paper" of the Philosophy indeed. But this bright garb is put on only as a preparation for greater splendors, for hereafter the journal is to appear as a quarterly, the January number of which is expected now any day; subsequent numbers to appear at the regular time of publication, April, July and October, and so on.

     The December number is wholly taken up with three papers written in answer to the two, by Mr. Potts, which appeared in the October issue. The first reply, by the Rev. L. F. Hite, is addressed to M, Potts' statement that Swedenborg tried to deduce the world from mathematical points, in ignorance that mathematical points are more positions, of which nothing material could be made.

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Mr. Hite meets this statement by quoting from the Principia to show that Swedenborg's natural point is not a geometrical "nothing" but an ens belonging to a plane above geometry, namely, that of the mind. Thus the point is made to have the properties not of geometry, but of the origin of geometry. Says the paper, "Geometry has its origin in the conceptions of the mind and not in the properties of bodies, and the conception of the point is the first of those conceptions which make the science of geometry.... This course of thought is in entire harmony with his [Swedenborg's] teaching that the spiritual world is the world of causes and the natural world the world of effects. This is enough to show that Mr. Potts is mistaken at the start and therefore in his whole contention."

     The paper goes on to define somewhat the natural point as it really is, according to Swedenborg's conception:

     "Defined as to its structure it is simple. In terms of its relations it is midway between the finite and the infinite. Defined as to its essence it is mere motion. Geometrically considered it is nothing; philosophically considered it is the means of creation. It is what he afterwards described in Divine Love and Wisdom, n. 4, as a created and finite thing so formed that the divine can be in it and by means of it create distinct outer subjects."

     In this citation - which we think involves a misinterpretation of the passage, the writer seems to identify the natural point with the first of spiritual creation. This understanding of his words is borne out by what he says later, practically identifying the series of "divine, spiritual and natural" with that of "infinite, simple and finite." This view is adopted and more explicitly stated by the Rev. John Whitehead, in the third of the papers referred to, where he says: "It is evident that what Swedenborg is endeavoring to reach, in his conception of the first ens, is covered by what he afterwards reveals to us as the entire spiritual world, including the spiritual sun. It is also evident that Swedenborg in the Principia holds that there is an ens which possesses supereminent qualities of motion, through which the infinite accommodates his activity to the finite. It is the cause of all the succeeding series. It is certain from his theological works that spiritual substance is this Errs which is the origin and cause of all succeeding forms. This spiritual substance is really the first created ens, if we think of it in its first form as existing in the spiritual sun; but Swedenborg as a natural philosopher could not give us the clear conception of it and its degrees."

     It strikes us that these writers, in laboring to remove one obscurity have raised another; and to do this they have to ignore the limitations which Swedenborg himself places upon the discursions of the Principia. For he expressly includes what he there has to say of the natural point, under the head of elementary nature, - not spirit.

     Mr. Doering's reply to Mr. Potts, which was read before the Principia Club, of Philadelphia, last December, takes up his opponent's position in detail, covering nearly eight pages of the Philosophy. Lack of space prevents our doing justice to this paper in the present issue.

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     Nunc Licet. January, 1900. The Rev. Albert Bjorck here continues his account of the meeting of the General Convention in 1899, in which he took so prominent a part. He informs us that "the Convention officially declared that his published views respecting the doctrine concerning hell is not any 'radical deviation from the faith of the New Church.'" This is surprising, as we have not been able to find any resolution to this effect in the Journal of the General Convention. But not less surprising is his own attitude, in this number of his paper, towards the Doctrines of the New Church, and towards his own utterances as previously published. While in Nya Kyrkans Tidning for August, 1898, he frankly admitted that Swedenborg, throughout his Writings "clearly and unmistakably" announced the doctrine that the evil ones would remain in Hell to all eternity, but that all this had now been changed by virtue of certain "new laws and changes of which Swedenborg and the angels of the highest heaven had no idea," he now, in Nunc Licet, maintains that he has never denied what is taught in the Writings respecting the eternity of Hell, but appeals to the authority of the Writings and of the Word against the "conclusion" that individual devils may not be saved. But, lest this challenge should be taken seriously, he argues that Swedenborg could not possibly have been enlightened as to "the whole truth" in the Word, and that hence "the doctrines which were derived from that truth, concerning which he had illustration, cannot embrace all time and all development, so as to remain a conclusive authority in all particulars."
MORE PAGES WANTED 1900

MORE PAGES WANTED       Harvey Farrington       1900

EDITOR OF NEW CHURCH LIFE.

     Dear Sir: The "Life" in its new form is so pleasing in appearance and contains so much good, solid matter between its covers that little seems left to be desired. There is one point, however. in which it appears to be inadequate, and which detracts somewhat from its usefulness as an "all-round" New Church paper, namely, its comparatively small number of pages. This is especially felt in its necessitating the division of the more weighty and important articles and even those of moderate length. I might instance the biography of Dr. Wilkinson, and Mr. Holman's very interesting article on Geology in a New Light, in the February number, neither of which seems to have been written with the idea of its appearing in two or more chapters.

     I am well aware that this subject was discussed pretty thoroughly both at the General and Local Assemblies, but I do not believe the subscribers in general have been canvassed as to what they could do to alleviate the difficulty. A small increase in the subscription price might be all that is necessary.

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At any rate, I should like to hear the opinions of others on the subject. Yours sincerely, Harvey Farrington, M. D.
BERLIN'S SILVER WEDDING 1900

BERLIN'S SILVER WEDDING              1900

     ON January 1st Mr. and Mrs. Richard Roschman, together with the members and friends of the Berlin Society, celebrated their silver wedding. Just twenty-five years ago Mr. Roschman, then known as "the little German," - having been in Berlin but a short time, - married Miss Nancy Ahrens, of the Berlin Society, and added his name to the list of the society's members. So that tonight, among the guests that come crowding in with bright, sympathetic faces, eager all not to miss what is considered a society event of considerable moment, - there are many who can look back and recall the passing years of the Church's slow but certain progress, - with states of peace and onward movement checked at times but not halted, by seasons of disturbance and even despair, - rejoicing that now, in these days of greater peace to Jerusalem, their two friends have reaped such rich realization of the general good wishes with which they started, twenty-five years ago. Surely the fruitage of those years has been rich, including as it does a career of active work in and for the Church, and a family of children educated within its sphere, prepared and preparing to take up the Church's work, each in their several ways.

     The Worship Hall is filled with a laughing, chattering crowd, including friends from afar, among whom we note the faces of visitors from Parkdale, - Rev. E. S. Hyatt, Mr. and Mrs. Charles Brown, Mrs. Peter Bellinger, and Mr. Ray Brown; from Stratford, - Mr. A. E. Ahrens, with wife and daughter; from Kiliarney, Manitoba, - Mr. and Mrs. William Schnarr; from Rat Portage, - Mr. Nelson Schnarr; from Philadelphia. - Mr. Robert Schnarr; also, Miss Lucinda Bellinger, of Wellesley; Mr. and Mrs. Albert Doering. Cross Hill. and Mr. and Mrs. William Doering, of Nebraska.

     And now to the strains of Mendelssohn's "Wedding March," - well-played by a little hired orchestra of violin, oboe, and harp, - the "happy pair," preceded by "bridesmaids" in white, lead the march to the wedding supper spread in the "Long Room" below. The room is scarcely to be recognized: for beside the lace-hung windows and the rosy-lighted candelabra-graced tables, opposite the entrance is erected a temple-like decoration of ivy-twined, white pillars, white curtains and red background, while above the seats of the honored pair. is the inscription, "And I will betroth thee unto Me unto eternity;" and over them, when seated, hovers the emblematic figure of a dove.

     The seating takes place quickly, according to prearranged order, and Mr. Hyatt invokes a Blessing. Another moment and again the music bursts forth, and waiting girls, in white caps and aprons. enter and discharge their duties with quiet yet quick movements, and in rivalry with the music (played with perfect tempo and "snap") rises the chatter and joyousness of the feast.

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     The music ceases, and Mr. Rudolph Roschman as Toastmaster, proposes, - with appropriate remarks, - "The Church." As the last notes of "Our Glorious Church" die away, our minister, Rev. Mr. Stebbing, rises and in responding reminds us of the many blessings received through the Church, for which our gratitude is due to the Lord.

     As the toasts succeed, the intervals are filled with the hum of conversation within and the music without.

     "Married Life" is proposed, and the "most recent" bridegroom is called upon to respond, - who while deploring the present predicament speaks earnestly of the blessings of that state which the Church holds so sacred.

     To "Conjugial Love" Mr. Hyatt responds feelingly, showing - from the Doctrines how the Church is founded upon conjugial love and how the growth of the Church is from it; how it is peculiar to the New Church, and with what a sense of its holiness it is to be regarded; and how we must, by shunning self-love and the love of one s own intelligence, beware lest we obstruct and prevent the possibility of its reception. He closed by saying in reference to the "bridal couple," that if we are permitted to judge from the appearance, in this case we may believe that we behold the blessings the Lord can bestow on those who, in a state of truly conjugial love, are willing to be led by Him and His Providence.

     "The Growth of the Church by Offspring," is proposed, and Mr. Theodore Kuhl, as the father of a happy family, is called upon to respond, and in doing so he ably shows the need to look to our children for the Church's greatest growth, commenting on the very slow increase of the past from outside sources. He emphasizes the need, in educating the young for the Church, for the home to co-operate with the school, so that the work of education, in home and in school may be one work.

     "Mr. and Mrs. Roschman" are proposed, and as the harper strikes up "Home, Sweet Home," the former desists from an attempt to overcome a sudden emotion and respond; but Mr. Jacob Stroh, as a friend of many years, speaks in affectionate testimony to the steadfast loyalty of his two friends, to the Church, through years of trial, and he finally presents to them, on behalf of the society, in recognition of their "sterling" worth, a set of spoons. The evident spontaneousness of the gift now elicits from Mr. Roschman hearty thanks.

     "The Visitors" are toasted, and respond appropriately. Adjournment to the large hall follows, and the society's orchestra, after a few preliminary selections, take up Scharwenka's beautiful minuet, to the stately strains of which the eight of the society's maidens (the "bridesmaids") in appropriate attire and powdered hair march forth to "step the minuet, in style so graceful to turn Ye Olde Time Dames pale with envy.

     The room below now is cleared, and there the dance recommences and the evening ends in cheery, delightful festivity.

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"HUMAN VIVISECTION." 1900

"HUMAN VIVISECTION."       HARVEY FARRINGTON       1900

     "A HUMAN life is nothing compared with a new fact in science. The aim of science is the advancement of human knowledge at any sacrifice of human life... If cats and guinea pigs can be put to any higher use than to advance science, we know not what it is. We do not know any higher use we can put man to.

     The above rather startling assertions appeared in the New York Independent several years ago (Dec. 12th, 1895), but are again brought to mind by a pamphlet, entitled "Human Vivisection, a Statement and an Inquiry," recently issued under the auspices of the "American Humane Association." This pamphlet goes far to show that the author of the article whence the quotation was taken, - a physician of some prominence, - stands by no means alone in the opinions he thus expresses; that his words but reflect what is in large measure the attitude of the science of the day. The pamphlet adduces conclusive evidence of the ultimate result of such an attitude. It shows that in this country as well as in Europe, "human vivisection" is practiced to an alarming extent; the phrase "human vivisection," being rather broadly defined as "the practice of subjecting human beings, men, women and children, who are patients in hospitals or asylums, to experiments involving pain, mutilation, disease or death, for no object connected with their individual benefit, but entirely for scientific purposes." The bulk of the pamphlet consists of a reprint of a document which was not long since published by the United States Government, but which seems to have elicited little or no comment. We have space for only a few quotations, but these will afford ample illustration of the subject matter.

     About a year ago the Morning Leader (London) published a dispatch from its Vienna correspondent to the effect that physicians in the free hospitals of that city experimented systematically upon their patients, injecting pus and other disease products into women, new-born children and others. A youth who was on the high road to recovery, died in twenty-four hours after being thus inoculated. The Deutsche Volksblatt, of Vienna, published a similar report. Many needless operations were performed merely for the sake of experiment; eighty cases were inoculated with disease-germs; some of these cases were mothers, who thereafter gave birth to infants suffering from horrible diseases.

     Dr. Sanarelli, Italian experimenter in Montevideo, South America, having discovered, as he thought, a specific germ which produced yellow fever, tells in the British Medical Journal how he confirmed his supposition. He inoculated five patients - probably ignorant natives of the region, and saw a perfect picture of the disease unrolled before his eyes, the haemorrhages, vomiting, etc., etc., even to "the final collapse," "thanks to the potent influence of the yellow-fever poison" prepared in his laboratory.

     Dr. Menge, in Deutsche Medicinische Wochenschrift, referring to the investigations of one of his colleagues, says:

     "My experiments on new-born babies (girls) disproved the professor's deductions. Unfortunately I could get only three babies to experiment on.

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There I took immediately after birth....I inoculated these subjects with very considerable quantities of staphylococci [disease-germs]."

     In the same German periodical, another doctor writes:

     "I am sorry to say that it is very difficult to obtain subjects for such experiments.... Finally I got a little boy for the purpose. The treatment to which I subjected him was to be a sort of punishment for some slight naughtiness of which he had been guilty at home.... My patient was very susceptible to the [tubercular] poison. After I had given him an injection of one milligramme, the most intense fever seized him. It lasted three or four days; one of the glands of the neck swelled up enormously. I cannot yet say whether the boy will be consumptive in consequence of my treatment."

     Dr. Jansen, in a lecture before the Medical Society of Stockholm, related in the most cold-blooded manner his inoculation of small children with black small-pox pus:

     "I should perhaps have chosen animals for the purpose. But the most fit subjects, calves, were obtainable only at considerable cost. There was besides, the cost of their keep. So I concluded to make my experiments upon the children of the Foundlings' Home and obtained kind [?] permission to do so from the head physician Dr Medin."

     The Bulletin of the Johns Hopkins Hospital (Baltimore) contains an account, by one of the professors of the university of that name, of experiments with the extract of the thyroid gland upon eight inmates of the City Insane Asylum. With one exception, they had passed, or were about to pass the time limit when recovery could be confidently expected. From being docile all became violent and one in a short time, died.

     Where can there be found a more striking commentary upon the state of the Christian World? Often do we hear it said by some of the more optimistic of our brethren in the New Church, that the "New Dispensation," permeating the hearts of all mankind, is slowly but surely molding their thoughts and deeds into conformity with itself. How then do they explain the prevalence of such revolting practices as herein related? And the half has not been told. Much of this work is done secretly, and only a portion of the results published. It is indeed true that men no longer kill one another on the streets at the slightest provocation, as in times gone by; but here we see murder committed secretly, under the saintly cloak of "scientific investigation," - not upon the irate burgher with sword drawn on the king's highway, but upon the poor little babe, or the harmless imbecile, who are unable to strike back in self-defence. The utter heartlessness towards these little ones calls to mind the devils in hell, who when they see an infant are consumed with the desire to destroy it.

     At the root of the whole matter lies enmity to innocence. The powerful influx from devils in the lower regions finds a ready outlet and many willing instruments in this world, for the working of its evil ends. These are not alone confined to doctors and learned scientists, but may be found in the households of sanctimonious clergymen, the millionaire, the thrifty merchant, in fact in every walk of life. But in these latter cases it takes the apparently more excusable form of prevention of offspring.

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This is the "evil of the age." This in itself would have wrought the total destruction of the inhabitants of this earth, had not the Lord made His Second Coming; this is the evil by which in centuries to come, the old, dead church will cause its own extinction. But after all, is it surprising that such things are done in an age which worships human science, the self-intelligence of man as its god? Although the unnatural mother seems prompted in the prevention of offspring only by her selfish desire for ease and bodily comfort, and although the scientist in his ruthless destruction of innocents is apparently following the dictates of his own lust to be immortalized by the discovery of some unknown microbe or startling scientific fact, still when traced to its origin, the ruling affection is same. HARVEY FARRINGTON
SWEDENBORG'S ANTICIPATION OF THE MODERN THEORY OF TELEPHAY 1900

SWEDENBORG'S ANTICIPATION OF THE MODERN THEORY OF TELEPHAY              1900

     AT the meeting of the British Association for the Advancement of Science, at Cardiff, 1891, the Section devoted to physical science was quite startled by the views of Professor O. Lodge, F. R. S., the President of the Section, on the subject of telepathy. He said:

     "Again it is familiar that a thought may be excited in the brain of another person transferred thither from our brain, by pulling a suitable trigger; by liberating energy in the form of sound, for instance, or by the mechanical art of writing, or in other ways. A pre-arranged code called language, and a material medium of communication, are the recognized methods. May there not also be an immaterial (perhaps an ethereal) medium of communication? Is it possible that an idea can be transferred from one person to another by a process such as we have not yet grown accustomed to, and know practically nothing about?     In this case I have evidence. I assert that I have seen it done, and am perfectly convinced of the fact. Many others are satisfied of the truth of it, too."

     Since that time the subject has been illustrated by the action of a pair of tuning forks accurately tuned to the same pitch. When one is sounded the other vibrates in unison with it. So it has been supposed that two brains "tuned" to each other, might under some circumstances influence each other without the operation of any of the senses.

     All this has been clearly anticipated by Emanuel Swedenborg. In No. VI. of his periodical called Daedalus Hyperboreus, published October 1718, we find the following interesting passage:

     "It also frequently happens that a person falls into the thought of another person; that he perceives what another is doing any thinking, that is, that his membrane trembles from the vibration of the other people's cerebral membrane, just as one string is affected by another. if they are tuned

     [The last paragraph is taken from the work "On Tremulation," translated by Rev. C. T. Odhner and recently published by the Massachusetts New-Church Union. Reviewed in New Church Life for January and in the New-Church Magazine for February - Ed.]

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CHURCH NEWS 1900

CHURCH NEWS       Various       1900

GENERAL CHURCH OF THE NEW JERUSALEM.

     Huntingdon Valley ("Bryn Athyn"). - Our doctrinal classes have been of especial interest this winter. The subject of the Conjugial was the occasion of some very important teaching.

     On Monday evening, February 12th, Professor Odhner continued his lectures on New Church Education, dealing especially with the development of the Academy movement, which may be said to have begun with the propaganda inaugurated by Rev. Richard de Charms, in the Precursor, in 1836.

     On February 16th the Friday evening classes gave way to a discussion of plans for entertainment of the General Assembly next June.

     On the evening of February 22d, our "local talent" gave us what was indeed a dramatic treat. Two short plays were presented with a spirit and naturalness which amateurs do not often attain. The first was a dramatization of a storyette, done by one of our number, and the second was, "As Strangers," by Annie Eliot. (Scribner's Magazine.)

     On the evening of the 26th the Issues of the Contest in South Africa were considered by the Civic and Social Club, with the Beer side in the extreme minority.

     The social event of the month was the Euchre Party given at the Club House, by the young ladies of the Cairnwood household, which was well attended and much enjoyed.

     Allentown, Pa., and Brooklyn, N. Y. These circles are now under the pastoral care of Rev. Alfred Acton. The former he visits on the third, the latter on the first Sunday of every month.

     Scranton, Pa. - On Sunday, February 25th, Rev. Homer Synnestvedt visited Scranton, and conducted services at the home of Mr. and Mrs. A. G. Gilmore. Notwithstanding the severe cold and biting wind, which kept all but one of the children away, 13 persons attended. In the evening the subject considered was the Necessity of the Sacraments for the Preservation of the New Church upon Earth.

     A flying visit to Allentown, on the way home, revealed a happy state there. All were well and looking forward to the Assembly in June.

     Glenview, Ill. - We take pleasure: in being able to report good progress from Glenview. Three children have been born in the Society since the New Year, though one of them stayed in the world only a week. The colony has also been strengthened by the addition of Mr. and Mrs. Edward E. Boericke, who have recently moved here and are now snugly settled at Rose Cottage.

     Mr. and Mrs. H. S. Maynard held a reception at their home on Washington's Birthday. Patriotic " music and games were prominent features of the delightful evening they gave us.

     On and after Sunday. March 4th, services in Chicago will be held at 2:30 in the afternoon and in Glenview at 10:30 in the morning, reversing the present order; thus carrying out an arrangement made last September that each congregation should share alike in afternoon and morning services. The members in Glenview say that the afternoon services have been far less inconvenient than they had anticipated. Nevertheless they will be very glad to have church in the morning again. A. E. N.

     Parkdale, Canada. - On Swedenborg's Birthday a social was held which the children attended, when a very pleasant, happy time was spent, the most interesting feature of the evening's entertainment being the reading of short essays on the Life of Swedenborg prepared by the children of the school.

     A Soiree Musicale recently given in the School Building, at the invitation of a member of the Society and his wife, was much enjoyed.

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     Very grave fears are entertained just now of the practicability of continuing the Girls' school, owing to scarcity of funds; but it is to be hoped that our friends here may combine in a strenuous effort to provide the means required, so that this most important use may not be interrupted even temporarily. CHARLES BROWN.

     Berlin, Canada. - The Friday Suppers and Doctrinal Classes continue to be well attended, in this respect fulfilling our most sanguine expectations.

     The forthcoming Assembly is receiving individual attention, and if all who have hopes of attending are able to realize them a creditable representative, of the Berlin Society may be expected.

     The second musicale of the season, similar to the one previously recorded in the Life, but with the invitations somewhat more extended, was held on Sunday evening. February 18, at the home of Mrs. Bellinger, and was much enjoyed.

     The announcement, on March 1st, of the relief of Ladysmith was celebrated in Berlin and Waterloo by a school holiday. A procession of sleighs, carrying all classes end ages, with shouting and singing and waving of flags, proceeded from Waterloo to Berlin and returned. Our own children took part, through the kindness of Mr. Iler, than whom the children have no warmer friend.
E. J. S.

LETTER FROM MR. BOWERS

     New York. - I preached for the little society in Buffalo, on Sunday morning and evening, February 18. The services are held in Klein's Hall. The attendance was 22 in the morning, and about 30 in the evening. The people are zealous and hopeful in the effort to secure a regular minister.

     Pennsylvania. - Arrived in Erie on February 20. Called on all the New Church people in the city whom I could reach, and also conversed with some who have for some time been considering the question of becoming members of the Church by being baptized.

     On Friday evening, February 23, an enjoyable social was held at the home of Mr. and Mrs. B. F. Evans. Twenty persons were present. There was conversation by the older ones, and the children had a good time. Some music was rendered on the piano and violin. The hostess served wine and refreshments. Two toasts were proposed: "The Church in Erie," responded to by Dr. Edward Cranch, who gave an interesting account of the progress of the Church in this city,- how the old order of things came to an end and the remnant were led into affiliation with the Academy movement. This dated back as early as 1875. The other toast was: "The Children of the Church," responded to by the writer of this report. This social was a cheering event for the Erie Circle.

     On Saturday evening. February 24, Mr. and Mrs. Samuel G. Beckman. and their eight-year-old daughter. Thora Estellal were baptized at their home. Mr. and Mrs. Beekman also applied for membership in the General Church of the New Jerusalem.

     On Sunday morning, the 25th, services were held at the home of Dr. and Mrs. Edward Cranch. A sermon was delivered, and the sacrament of Lord's Supper was administered to all the adults present, thirteen persons taking part. The evening meeting was held at the home of Mr. and Mrs. Robert Burns, and on that occasion there was another service which was the cause of much rejoicing with everyone of this Circle of earnest members of the Church. Mr. John G. Stidham, Mrs. Anna Frederica. wife of Robert Bums, and their four children (who had not yet been baptized), were introduced by baptism into the Lord's New Church. Mr. Burns also applies for membership in the General Church of the New Jerusalem. Besides these, an infant was baptized at another house near the Burns home, whose parents are not members of the Church. John E. Bowers.

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THE CHURCH AT LARGE.

     Pennsylvania. - The annual meeting of the Philadelphia First Society was held on January 15th The Registrar's report showed a membership of 446, four more than last year, - 12 new members and 8 deceased. The pastor's report contains a paragraph emphasizing the important use of the meetings preparatory to the Holy Supper, when the "formality of the Sunday service is laid aside, and we come down to the foundation of religion-self-examination and repentance.

     New York. - On February 22 the New York Association held its 36th annual meeting. Delegates were present from Brooklyn, Manhattan, Riverhead, Long Island, Jersey City and Orange, N. J., and Buffalo, N. Y. Rev. S. S. Seward presided. The idea was broached that a New Church college be established in New York, and a committee was appointed to consider its advisability.

     The Endowment Fund of the Messenger has received a bequest of $1,000, from the estate of Sarah P. Ropes, of Salem. Mass.

     The New Church Club met on Monday evening, January 29. The question discussed was, "What should be the Attitude of the New Church toward Evolution?" Henry E. Crampton, Ph. D. of Columbia University, a guest, speaking from the purely scientific point of view, pointed out the distinction between what is hypothesis and what established doctrine. Papers were read written by Prof. Frank W. Very, Dr. Louis C. Ager and one anonymous, beside the presentation of quotations from one by Rev. S. C. Eby. Messrs. Swanton, Roeder and Mann took part, and the general trend of the discussion was that "the Church had nothing to fear from the doctrine of Evolution, but should look upon it as giving in outer form images of spiritual things which through them could be thus more rationally discerned."

     [Without more discrimination between the more external and subordinate features of Evolution and its real inner thought and purpose, there will be no growth in any but an apparent rationality and discernment. - ED.]

     A SOCIETY of the New Church was organized in Buffalo, New York, on Sunday. January 14th, by the Rev. S. S. Seward, President Minister of the New York Association. Meetings have been held in Buffalo for the past four or five years, having been begun by some earnest members of the Berlin, Canada Society, all of them Germans. Reference has been made in these columns to the work done in Buffalo last summer by the Rev. G. L. Allbutt.

     During the morning service of January 14th one man was baptized and five young women were confirmed. After the service those who had signified their desire were called forward by name and inaugurated into a society of the New Church, under the name of "The Buffalo in Society of the New Church." The Holy Supper was administered during the day to 30 communicants, and 25 Signed the roll. Others would the have been present had they been of able.

     New Hampshire. - The second Sunday In January Rev. J. B. Spiers began to hold meetings in the school house at Davisville, at 3 P. M., to audiences that average about 25. Similar meetings are contemplated in Putnam's Hill, about as far from Coontoocook (two miles) but in the opposite direction.

     In Manchester. where are about 20 receivers, work was discontinued in December, owing to the illness of the leader, Miss Hubbard.

     Vermont. - Mr. Spiers has made visits also in this state. "In November he administered the rite of baptism and confirmation to a devoted New Church lady in Windsor." In the evening a little company gathered at her home and enjoyed two hours conversation on the doctrines. Several here are becoming interested. Mr. Spiers is in correspondence with all in the two states who are sufficiently interested to write.

     Washington. - The pastor of the African New Church Mission, Dr. P. C. Louis, resigned early in December, since which time the society has been without a minister.

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The Sunday-school, kindergarten, sewing school and boys' gymnastic class are as well attended as ever.

     Tennessee. - Rev. W. H. Hinkley visited Johnson City in the latter part of January and made a "very favorable impression in behalf of the New Church." We lectured on Sunday to more than 100 people, including the best citizens of the town, - on "The God of Our Salvation," - eliciting very favorable comment.

     Missouri. - Rev. S. C. Eby, pastor of the St. Louis Society, during mid-winter delivered a course of Sunday evening lectures, reviewing in the light of the New Church such works as. "The Study of the Bible," by Dr. Briggs; in "What Would Jesus Do?" by Rev. Charles M. Sheldon: John Fiske's "Through Nature to God," and others.

     Illinois - The annual meeting of the Chicago Society was held in Steinway Hall, on January 15th attended by a" unusual number of members. The reports showed the usual activity in the parishes, reviewed the special efforts made in the several parishes to increase the sense of responsibility and contributions for the support of the ministry and the particulars of the transfer of the Steinway Hall building to the Society, to which the leasehold reverts by the failure to pay rent on the part of the company previously holding the lease. The Executive Committee reporting the settlement, held out little hope that the income from the building for the current year would be more than sufficient to safe-guard the property. In pursuance of a carefully digested recommendation from the Executive Committee, a new set of by-laws was adopted, re-organizing the Executive Committee on a conservative basis and readjusting the relations of the parishes to the Society. Under the new laws the parishes elect their own officers, employ their own pastors, are in every way distinct from the Society, and have equal representation on the Executive Committee charged with the administration of the Society's affairs.

     In order that the Kenwood parish might be free to organize on the new basis and choose its own pastor, and because of the requirements of the office of General Pastor, the Rev. L. P. Mercer resigned from that parish.

     The annual meeting of the Englewood Parish, "Church of the Divine Humanity," was held on December 11th. Despite rainy weather there was good attendance and lively interest in the affairs of the parish, the spiritual outlook being considered bright. In addition to the Parish Committee a larger body of laymen was formed, to be known as the Church Council. The Council will meet quarterly, beside special meetings at calls of the Committee, the idea being to educate the laymen in the management of Church affairs and to keep the parish in touch with all of its movements.

     "The Chicago Society in all its parishes, and indeed the entire Church in the west; seems to be entering into anew state. A spirit of earnestness and devotion is manifest among the members that promises well for the future. This may be partially due to changed conditions in the affairs of the Chicago Society which involve more self dependence among the parishes. The new state of the church began to crystallize and take tangible form several weeks ago. when the General Pastor returned from his summer vacation apparently animated by a more earnest spirit, and began to infuse that spirit into his own congregation and into all members of the church with whom he came in contact." - Western New Church Union Bulletin.

     Hamilton, Canada, - On New Year's Day Rev. E. J. E. Schreck, pastor of the Detroit Society. officiated in Hamilton at the funeral of a sister of one of his parishioner. There was an unusually large audience, including the pastor of Zion Methodist Church and his predecessor. Funeral colors were absent. Some prejudices, excited by a "foreigner" invading the land, (and he a Newchurchman), melted away before the true doctrine, being evolved out of the sense of the of the Word.

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In the evening of the same day nearly a score of New Church friends came together in one of the homes. The widower and a young lady were baptized into the New Church, and there followed "a most delightful and inspiring conversation on the heavenly doctrines of the New Church.... One of the number exclaimed that the early Christians must have had such meetings when they came together in the catacombs."

     France. - From Paris a member of the New Church in France writes:

     "Since March, 1598, some members of the New Church here wished to found, with the help of the Lord, a French society, absolutely free and independent, that is to say, without any external tie with the two great divisions of the Church, the Academy and the General Convention, but united to all societies of the New Jerusalem by our common bonds, love and light.

     "These members, seven in number, met on the first Sunday of March, 1895, and after worship - I conducted by one chosen according to common consent - they laid the foundations of this new and French Society. We wished it to be French first of all, for the Church must he congenial with the habits of each country.     

     "A 'Chief of Worship' (chef de culte) was elected, and for nine months worship took place regularly on the first Sunday of each month. Later on, as the Chief of Worship refused to give the sacraments - for a layman must not do it - and as the Society wished to progress and live, a meeting was decided upon in which to discuss the choice of a pastor from among us.

     "Was it regular to act in this way? Every one may regard it as he chooses. But so it was, and the pastor, [M. F. Hussenet], was and appointed by us, and we acknowledged in him the right to direct and instruct the society according to the principles contained in the work, The New Jerusalem and its Heavenly Doctrine."

     We learn of the death of two members of the New Church in France, - Dr. Poirson and M. Louis Lucas. Dr. Poirson, well-known to many American Newchurchmen, had attained an extreme old age. M. Lucas was a young man, married in September, 1897. He leaves a widow and two children. Dr. Poirson died early in November last, and M. Lucas early in December.

     We are informed that M. Hussenet, who lives in St. Cloud, near Paris, would give, during the Paris Exposition, board and lodging to a few persons at the rate of $40.00 a month, per person
WRITINGS AS THE WORD. II. 1900

WRITINGS AS THE WORD. II.       W. F. PENDLETON       1900


NEW CHURCH LIFE.

Vol. XX.          APRIL, 1900.     No. 4
     IN OUR former article on this subject, it was remarked that there is extension of truth from opposite to opposite, producing the appearance of contradictory statements in Divine Revelation, which is true of the Writings, as of the literal sense of the Word. In both, no statement is giver against which there may not be brought to bear, from elsewhere, some passage, opposite in the outward form, and in some cases apparently irreconcilable, because of the limitations of human understanding But that all Divine Revelation is in harmony with itself, whatever the appearance may be, is a truth that is accepted by an affirmative mind, as soon as it is stated.

     It is so with the subject under consideration; opposites appear. In one set of passages it would seem that the Writings are not the Word, but that the Word is only the Word in the form of the literal sense, as in the Old and New Testaments; but in another set of passages statements are made which lead to the conclusion that in the Writings the New Church has no other than the very essential Word itself.

     The object of this paper is to consider the contradictory passages, and to discover if possible wherein their real harmony lies.

     The teaching which appears to militate against the position that the Writings are the Word, is to be found in such passages as the following:

     "Divine Truth in the sense of the letter of the Word, is in its fulness, in its holiness, and in its power. (S. S. 37)

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     "The Word is the Word itself in the sense of the letter." (S. S. 39)

     "The celestial and spiritual senses are not the Word without the natural sense, which is the sense of the letter, for they would be like spirit and life without a body." (Ibid.)

     "Since the Word in ultimates is such, it follows that it is not the Word until it is in that ultimate, thus until it is in the sense of the letter." (A. E. 1087)

     "Divine Truth is what is called holy; but it is not holy until it is in its ultimate, which is the Word in the sense of the letter; wherefore the Divine Truth there is holy, and may be called the sanctuary; the reason is, that that sense contains and includes all the holy things of heaven and the church. It appears as if Divine Truths in the heavens, which are called spiritual and celestial, were holy above the Divine Truths in the sense of the letter of the Word; but the Divine Truths in the heavens, which are called spiritual and celestial, are comparatively as the lungs and the heart in man, which, unless they were covered by ribs, and enclosed in the pleura and diaphragm, would not make the breast." (A. E. 1088. See also S. S. 33. A. E. 175, 260, 593. W. 221.)

     The teaching, which appears to establish the position that the Writings are the Word, is to be found in such passages as the following:

     "The Internal Sense was to them the Word itself" (i. e., in the Ancient Church. A. C. 3432.)

     "The Internal Sense is the Word itself." (Ibid.)

     "The Internal Sense is the Word for the angels." (A. C. 3954 The same language is used in A. C. 1929, 2249, 4027.)

     "The Internal Sense is the Word of the Lord in the heavens." (A. C. 1887. The italics are in the original. The same words occur in A. C. 2094. See also A. C. 7089A. R. 768.)

     "The Divine Truth, which is the Word in its Spiritual Sense, is what makes heaven." (A. E. 960)

     "The Internal Sense is the Angelic Word" (A. C. 2311. The same language occurs in A. C. 4122.)

     "The Word which is in heaven is the Internal Sense of the Word which is in the world." (H. H. 526)

     Read also passages which teach that the Internal Sense is the soul and life of the Word, without which the Literal Sense is dead, as a body without its soul; such as the following: A. C. 1143, 1408, 1873, 1984, 2311, 4857. S. S. 5.

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     If the Internal Sense is the Word itself, and if it can be shown that the Writings are the Internal Sense, it would logically follow that the Writings are the Word, that is, the Word in its internal or spiritual form now given from heaven to men in the world. That the Writings are none other than the Internal Sense will be seen from the following passages:

     "The Internal Sense has been dictated to me from heaven." (A. C. 6597.)

     "The Internal Sense has been revealed to me by the Lord." (S. S. 4.)

     "It has pleased the Lord now to reveal THE SPIRITUAL SENSE OF THE WORD." (T. C. R. 271. Small capitals in the original.)

     "The Spiritual Sense of the Word is at this day disclosed by the Lord." (S. S. 25.)

     "The Spiritual Sense of the Word has not been revealed before . . . because the church would have profaned it." (D. P. 264.)

     "The Internal Sense of the Word which is spiritual, has been disclosed, and only for those who will be of the New Church." (A. E. 759.)

     "And they shall see the Son of Man coming in the clouds of heaven with power and great glory, signifies, that then the Word will be revealed as to its Internal Sense, in which the Lord is." (A. C. 4060.)

     "That the Lord rose again on the third day involves also that Divine Truth, or the Word as to the Internal Sense, as it was understood by the Ancient Church, will be raised up again in the consummation of the age, which also is the third day; wherefore it is said, that then shall appear the Son of Man, that is, the Divine Truth." (A. C. 2813. See also A. C. 67, 3398, 6929; A. R. 1; H. H. 1; T. C. R. 192, 780; A. E. 36, 376, 594, 641, 948, 950, 1094.)

     Let us now consider the passages quoted above, which teach that the Word is the Word only when it is in the form of correspondences and representatives, as in Moses and the Prophets, in the Gospels, and the Apocalypse.

     We note first, (S. S. n. 37), that the reason why Divine Truth in the sense of the letter of the Word, is in its fulness, in its holiness, and in its power, is "because the two prior or interior senses, which are called the spiritual and celestial senses, are simultaneously in the natural sense, which is the sense of the letter."

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These words show that the real essential Word is spiritual, is within the letter, and causes the Word in the letter to he the Word of God.

     The same is shown in n. 39, where it is said, in addition to what is quoted above, - "spirit and life are interiorly in the sense of the letter; the spiritual sense is its spirit, and the celestial sense is its life; as the Lord says in John (vi. 63) 'The words which I speak unto you, they are spirit and they are life.'"

     The context of A. E. 1087 shows the same; as for instance, this: "Now inasmuch as in the ultimate sense of the Word, which is called the sense of the letter, are all interior things, simultaneously, namely the spiritual and celestial things which are in the Words of the three heavens, - for in its inmost contents are those things which are in the Word with the angels of the third heaven, in its middle contents are those things which are in the Words of the angels of the inferior heavens," -     etc. It will be seen from this that the Divine Truth in each heaven is called the Word. Now the Word in heaven is the Word in its spiritual sense, for the literal sense of the Word does not appear in heaven. (See A. C. 1143, 1405, 3382, 8891, 9349, 9407, et passim.) But in the words quoted above from this number mean, what they are supposed to mean by some, it would not be proper to call Divine Truth in Heaven the Word, since it does not appear there in the form of the natural or literal sense; but this is a manifest absurdity.

     What is meant, therefore, when it is said in the same number, (A. E. 1087), that the Word is not the Word until it is in its ultimate, or until it is in the sense of the letter with men? We have seen that it does not mean that the Divine Truth with the angels in heaven is not the Word; it does not mean that the spiritual sense is not the Word; nor does it mean that the Writings are not the Word; for the Lord Himself is the Word, and wherever He reveals Himself to angels and to men, and speaks to them, that speaking is called the Word, because it is the Divine Speech of God. It is plain therefore that if it were essential for the Word to be in the form of correspondences from nature, in order to be the Word, there would be no Word in heaven, and the Lord Himself would not be the Word.

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     What then is the meaning? How is it to be understood, that the Word is not the Word until it is in its ultimate?

     The meaning is simply this, that the Word or Divine Truth in heaven could not be contained or held together, it would be, as it were, dissipated, if it did not descend into the lowest ultimate, into the very sensual with men in the world, and there clothe itself - by correspondences and representatives, - with the hard and resisting forms of nature.

     The Word in heaven would cease to be the Word, if its ultimate with men were removed or destroyed, nor could the heavens themselves hold together. This is the reason it is said that there must always be a Church on the earth where the Word is read, and the Lord is known by the Word, in order that the heavens may be preserved in their integrity.

     In the light of this principle let the reader examine, carefully, A. E. 1088, part of which is quoted above, in which it is said that the Divine Truth is not holy until it is in its ultimate, or until it is in the sense of the letter; and note carefully that it is the Divine Truth which is holy, and not the letter in itself, and of itself. We read also, in S. S. 18, that it is from the spiritual sense that the Word is holy in every syllable. (Compare A. C. 4154, 4559, 4581, 9419, H. H. 506.) The meaning therefore is, that the Divine Truth in heaven, or the spiritual sense with the angels, is not holy with them, and so not with men, until it is in its ultimate in the sphere of nature; for the Divine Truth must descend into its lowest ultimate, as it is with men in the world, and there react when read by man, and thus as it were return, before it can be perceived by the angels of heaven, and thus be sensated as holy: For it is a universal law that it is not the influx but the reflux of truth that is perceived; which law renders the written Word, in the form of the letter, a never ending necessity to both worlds, in order that heaven may be conjoined to the human race and the human race to heaven, and both dwell together in the sphere and light of Divine Truth.

     The same principle applies when it is said, that Divine Truth in the sense of the letter of the Word is in its power.

     The power is the Lord's power over heaven and over hell; it is the power of angels over evil spirits, - spiritual power, Divine Power; but, for the exercise of this power in the spiritual world, there must needs be a fulcrum in the natural world; this fulcrum is the Word in ultimates, or the Word in its literal sense.

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The power is in the ultimate, is exercised by the ultimate, but is not from the ultimate; the Divine Truth in heaven is in its power in and by the sense of the letter of the Word in the world with men.

     Fulness is in ultimates, holiness is in ultimates, and power is in ultimates; and the lower the ultimate the Greater the fulness, holiness, and power. Still the fulness, the holiness, and the power are of the internal, and from the internal in the ultimate. The fulness, holiness and power of the Divine Truth in heaven, eternal1y resting upon and operative by the sense of the letter, are now made known in the Writings by the Lord, Who has come in them as the Word in power and great glory; for the Lord never comes to man, and has never come, except as the Word.

     Because of the basis and foundation of Divine Truth in the heavens, eternally constant and fixed in the literal sense of the Word, it is not only possible for Divine Truth in the heavens to remain constant and fixed as the eternal Word of God with the angels; but for the same reason the Word that is forever settled in heaven, may now be made known to man in the world, to the man who has established a plane in himself by the literal sense of the Word, through faith in it and obedience to it.

     To say, therefore, that the Writings are not the Word, is to say too much; it is to say that they are not Divine Truth, that there are not a Divine Revelation, that they are not from the Lord, and that the Lord is not present in them; and if this be true "we are of all men the most miserable."

     But it will not do to push this too far; for New Churchman who hold this view of the Writings do not themselves believe the force of their own logic; or if any one believes it he is not willing so to confess, for it would be said that he is not a New Churchman; since the logic of the position is that there is no new Divine Revelation, no Second Coming, and therefore no New Church.

     To say that the Writings are not the Word is to say that they are not immediate revelation from God, but that they have come into the world mediately from Him.

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This establishes them on a par and a level with the writings of men, and like them subject to the shade of human limitation and error. For every book in the world so far as it has in it anything of truth, comes mediately from God, and Swedenborg is in the same category, except that he is a little higher up the ladder, having better opportunities of information that other men! If this be true, then indeed the Writings are not the Word, nor are they the Internal Sense of the Word, nor are they Divine Doctrine for the New Church, nor are they a Divine Revelation, but merely the views of a very respectable and learned man, who has traveled in the spiritual world, and talked with the angels, and has given us the benefit of his notes and observations!

     Let those take this view who wish, but it is an idea that has in it no saving or regenerating quality for the New Church, for it eliminates the Lord Who is the all in all of Revelation, and thus the all in all of the Church.

     It is incumbent, therefore, upon those who hold that the Writings are not the Word, to show that they are not the Internal Sense of the Word, for they are one and the same thing, as we have shown; and when they have done this, let them take the next step, which will be to show that they are not a Divine Revelation, and finally that they are not the Doctrine of the New Church; for these steps, without a change of mind, will follow one after the other, as surely as there is any force in analysis, logic, or reason; as surely as the setting of the sun follows its rising.

     The Word is one, whatever form it may take among men. The Writings and the Sacred Scripture, or literal sense, are one, although their form in the world is twofold; the older Revelation is the Divine Sensual and Divine Natural of the Lord; the newer Revelation is the Divine Rational; nor is it lawful, that is, it is and possible, for the human understanding to enter into the mysteries of faith, into the interior things of the Word of God, until the Lord reveals Himself as the Divine Rational; which Revelation constitutes His Second Coming into the world, as the former did His First.

     The two Revelations, then, are revelations of one Divine Word, because revelations of the one only God of heaven and earth. They indeed appear as two in the natural sphere, but when viewed in rational or abstract light, or under a rational or spiritual idea, they are seen as one Divine Word, the appearing of the one only Lord in His Glorified Human. W. F. PENDLETON.

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"IN REMEMBRANCE OF ME." 1900

"IN REMEMBRANCE OF ME."       HOMER SYNNESTVEDT       1900

     AN EASTER ADDRESS.

     This is the Day which the Lord hath made: let us rejoice and be glad in it.

     THE custom of celebrating this day which is called Easter on account of the Lord's rising from the sepulchre, is derived to us from the primitive Christian Church, and it is fitting that upon such an occasion we should call to mind the continuity of the great work then consummated; and also its relation to that crowning work which was effected some eighteen centuries later, - namely, the Second Coming, and the establishment of the real Christian Church, a Church which is to be eternal because internal - which is complete on every degree even the lowest, because the Word is now complete, and thus the communication with heaven is perfect. The everlasting doors stand open, that who will may enter in. No hordes of robbers now bar the roads which lead to the Holy City, and no enemy now holds its Sates Our Great King has wrought a glorious Redemption for all his people.

     Eighteen centuries ago there was born in Bethlehem, Judea, a Saviour, the long expected Messiah, He who should redeem Israel. The fulness of time had arrived. The thick darkness of night overspread all minds, and weary indeed were the few who still watched for the morning. Even the semblance of a church had perished from among His "chosen people," so-called, and their worship had become only a whited sepulchre, their temple but a glittering mausoleum, full of dead things. The earth was full of hypocrisy and crime. Ignorance and wickedness were rampant. Imperial Rome, also, was steeping her royal garments in bloods and fornication, in the natural sense of those words, even as Jerusalem did in the spiritual sense. The "Lower Earth" was full of helpless but well-meaning victims of this all-prevailing tyranny, and salvation and spiritual life were become all but impossible, even to those who desired it. But one short step intervened between mankind and utter destruction.

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     Then the Lord came, and thro' the Human which He assumed, met the hells in single-handed combat, overcame their stubborn resistance, drove them back step by step, until they were confined to their own proper hells, the dens and lairs whence they were nevermore to issue without leave, and then with fear and trembling. His power with mankind was then restored. His Human was glorified; and then, as the culmination of all that grand work, in order that this judgment might work itself out even to the bitter end, and in this world too, it was necessary that the infernals operating thro' their willing tools, the Jews, should complete forever their own damnation, and forever make themselves execrated even by the simple good by putting His infirm assumed human to death. This they did, upon the cross. But its use was accomplished, its work done, and therefore it went the way of all the earth, and according to His own established order it died. But as the soul within, even down to the lowest things of its life, was Divine, and not finite, as ours, therefore He made Divine all its life, even to that of the flesh and bones, and dissipated all that remained of the infirm human derived from (or through) the Virgin mother; for there was nothing now left of this but the mere matter, - which is dead, and cannot by any process of Divine Order be glorified - nor is it needed to complete His presence with us. Once seen here on earth, in a material body, the history of that fact is sufficient, and to retain such a gross shell as mere matter would only impede His operation and manifestation with the good, and at the same time interfere with the freedom of the evil to reject Him; of whom He said that He would blind their eyes and stop up their ears, lest seeing they should see, and hearing they should hear, and should have thereby the greater damnation.

     But this work, for which He thus laid the foundation once for all, could not yet be perfected. The proper materials had first to be prepared, and hence another cycle had to be passed through before the temple itself could begin to be reared upon this most solid foundation. The Word in its letter was complete, but the natural heaven, which was to be formed with this as its basis, was not yet; altho' preparation had thus been made for it. Of this work it is thus written in David: "He foundeth the Earth upon its bases: it shall not be moved forever and ever.

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The Great Corner Stone had been laid, - that is, the Doctrine that He alone is to be approached and worshiped, and that all access to God is through His Divine Human. "Behold the Stone rejected of the builders, is become the head of the corner."

     The Jews rejected Him, but He in His Human, was the Head of the new church, which from Him is called Christian. But how soon was this center-stone lost sight of, covered as it were with a great mass of rubbish. Where is now that acknowledgment?

     The Lord's crucifixion upon the eve of the Passover and His rising again on the third day, are supposed by the consummated church to embody His whole work of Redemption. This is one of the errors springing from the central falsity of a divided trinity, or dividing the trinity into three persons. The doctrine of Salvation by Faith Alone, presupposes and requires the doctrine of the Vicarious Atonement, - that is, of one Divine Person suffering as a voluntary sacrifice to propitiate the wrath of another Divine Person, who, from a kind of inexorable justice, (so-called) was estranged from the human race, His own creatures, and about to punish them all with eternal fire in hell, because their first ancestor had disobeyed Him. On this day especially, in all the pulpits throughout Christendom, is this doctrine of the Atonement expatiated upon and variously bedecked and disguised in order that its glaring inconsistencies may not be so apparent, and that men may be led by their natural sympathies with the manifest sufferings of the one upon the cross, and by the fear of eternal damnation if they do not have faith in the same, - to draw near and attempt to believe in what is contrary to all human rationality and to all perception concerning the Divine Mercy and Compassion.

     But let us turn our eves away from this sad scene of darkness and error, toward the East, whence He who came to Bethlehem, and who suffered upon Calvary, has again emerged from the tomb wherein His human is buried by the consummated church, as indeed He predicted and where the angel whose countenance is like lightning, and whose raiment is white as the light, has rolled away the stone, standing and admonishing as of yore all who have the Lord and the Church at heart, to seek Him no more in the tomb, for He is risen.

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To magnify the pain of His suffering upon the cross and to seek in this for His Redemption, - is not this to seek Him among the dead? What is there Divine in this by itself! Not without its significance is the habit some churches have, of placing ever before them the crucifix, or the image of the Saviour's death. Yet many have suffered, to all outward appearance, even more atrocious martyrdoms. No, it is not in the sufferings which the Lord's body was called upon to undergo before His Divine work could be completed, that we are to seek for His Redemption; but in all that internal work of which this was but the culminating event, namely, the Glorification of His Human, and its unition with the Divine from which it had come forth; while He effected a judgment upon all the evil in the world of spirits, met the hells in equal combat, overcame them by His own proper power, and reduced them forever into order and under obedience to Himself. What was visible in this world was but the effect of this truly Divine task, upon the Jewish Church, who, in judging, condemning and crucifying Him, as they thought, did this to themselves; for this is His way of dealing with men, in order that freedom may be maintained.

     Who is this that cometh from Edom, with dyed garments from Bozrah this that is glorious in His apparel, travelling in the greatness of His strength? I that speak in justice, mighty to save.

     I have trodden the winepress alone: and of the people there was none with me. (Isaiah lxiii, 1. 3.) HOMER SYNNESTVEDT.

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LORD TRANSFIGURED 1900

LORD TRANSFIGURED       Rev. EMIL CRONLUND       1900

     And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into a high mountain apart, And was transfigured before them: and His face did shine as the suit, and His raiment was white as the light. And behold, there appeared unto them Moses and Elias talking with Him. Then answered Peter, and said unto Jesus, Lord, it is good for us to be here; if Thou wilt, let us make here three tabernacles; one for Thee, and one for Moses, and one for Elias. While he yet spoke, behold, a bright cloud overshadowed them; and behold a voice out of the cloud, which said, This is My beloved Son, in whom I am well pleased; hear ye Him. And when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid. And when they had lifted up their eyes, they saw no man, save Jesus only. (Matt. xvii, 1-8.)

     That there is a God is known from the Word and from the common influx from God into souls of men. From these sources it is known that there is a God and that He is one; and that the Lord Jesus Christ is that one God. This influx from the Lord is universal, as the light and heat of the sun are universal; for the Lord inflows equally into every man, the evil as well as the good, but He is received differently by different men; and by the evil He is not received at all. The evil, through evils of life and falsities of faith, intercept and cut off this influx and close their minds and hearts against it, and open themselves towards hell and receive the influx from thence. By this means they separate themselves from God and deny Him. Evil is what separates man from His God, as is also taught in the Word, where it is written, "Your iniquities have separated between you and your God, and your sins have hid His face from you, that He will not hear." (Isa. lix, 2.)

     Because the evil cannot see God, they deny Him, and confirm themselves in favor of nature. But he who opens his mind towards Heaven and is willing to be led by the Lord sees clearly that there is a God; for every day of his life gives evidence in favor of God's existence when he sees the wonderful leading of His Divine Providence; and nature itself testifies that it has been made by God and not by itself.

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"The heavens declare the glory of God, and the firmament announceth the work of His hand. Day unto day uttereth speech, and night unto night pointeth to knowledge." "O Lord, how manifold are Thy works! in wisdom hast Thou made them all: the earth is full of Thy riches." (Ps. xix, 1-2; civ, 24.)

     "Let every one therefore beware of confirmations in favor of nature, and let him confirm himself in favor of the Divine; there is no lack of materials." (C. L. 421.) And he who removes evil in himself sees clearly that there is a God who is the author and creator and consequently the life of all that exists. It is therefore evident that those. only who are in good can see God; for it is written: "Blessed are the pure in heart: for they shall see God." And this is also what is taught in the words of the text; for it is said there, "After six days Jesus taketh Peter, James and John," for by those three disciples are understood, faith, charity, and the good of charity or good works. By Peter is represented faith, by James charity, and by John the good of charity. This is what is represented by these three disciples wherever they are named in the books of the Evangelists; "and by their being alone present was signified, that no others can see the glory of the Lord, which is in His Word, but they who are in faith, in its charity and in the good of charity; others may indeed see, but still they do not see, because they do not believe."

     By a name in the Word is always represented some quality, and in order to understand the Word it is necessary to bear this in mind and to keep out the idea of persons and places; for such an idea "bounds the thought, inasmuch as it determines it to those things, and thus limits it. Such idea of the thought is properly natural, whereas an idea abstracted from persons and places extends itself into Heaven in every direction." (A. E. 405.) If a man when he reads the Word has an idea of the persons only that idea obscures his view so that he cannot see the glory of the internal sense which lies beyond. Any one who does not know of the internal sense might wonder why the Lord chose those three disciples, and allowed them only and no others the privilege of seeing Him in His glory. But he who knows something of the internal sense of the Word would know that the Lord took those three on account of their representation; for no one but he who is pure in heart, no one but he who is regenerating, is able to see the Lord.

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     Inasmuch as those three apostles signified those things, they followed the Lord more than the rest, as may also appear from Mark, where it is said, "Jesus suffered no man to follow Him, save Peter, Tames, and John the brother of James." (Mark v, 37.) These three disciples were also with the Lord in Gethsemane. No one can follow the Lord who does not have faith in Him and who does not live according to His commandments. No one can take his cross upon him and follow the Lord in temptation who does not shun his evils as ins against Him.

     "After six days Jesus taketh with Him Peter, James and John." It says "After six days" and this is a significant and noteworthy statement. Six days denote so many successive states of regeneration. There were six days of creation, and on the seventh day God rested from all His works. By those six days is described man's spiritual creation or rebirth, and when he reaches the seventh day his regeneration is completed, and he is at rest from temptations and is in Heaven. It is therefore said here, "After six days Jesus taketh with Him Peter, James and John." When those who have passed through their states of temptation and combat and "who have come out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb" (Rev. vii, 14) and consequently are established in faith and love to the Lord, then the Lord taketh them up into a high mountain, that is, into Heaven, and reveals Himself to them in His Divine Humanity.

     When the Lord had taken the disciples into the mountain, "He was transfigured before them, and His face did shine as the sun, and His raiment was white as the light." He was so seen by the disciples when they were withdrawn from the body and were in the light of Heaven. And "inasmuch as the Lord on this occasion was seen in His Divine, He appeared as to the face like the sun, and as to the garments like light; for the face corresponds to love, and garments correspond to truth; and inasmuch as the Divine Love was in Him therefore His face shone as the sun, and inasmuch as Divine Truth was from Him, therefore His garments became as light. Light also in Heaven is the Divine truth proceeding from the Lord as a sun." (A. E. 401.)

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     When John saw one like unto the Son of Man in the midst of the seven golden candlesticks, it is said that His countenance was as the sun shineth in his strength. (Rev. i, 16.) And when the Lord was seen by John as an angel, it is written, "And I saw another mighty angel come down from Heaven, clothed with a cloud, and a rainbow was upon His head, and His face was as it were the sun, and His feet as pillars of fire." (Rev. x, I.) By a mighty angel here, is meant the Lord, and that His face shone as the sun was because the face signifies the interiors, which, being Divine, shone as the sun: for the sun is Divine love. The Divine love of the Lord also appears as the sun of the Angelic Heaven; and from that sun proceed all spiritual heat and light.

     The regenerated man is an image and a likeness of the Lord, and therefore it is said, "Then shall the just shine forth as the sun in the Kingdom of their Father." (Matt. xiii, 43.) "In the Word, they are called just, who love the Lord, that is, who from love to the Lord do His commandments; and the faces of such shine with an effulgence like that of the sun, because the Divine love of the Lord is communicated to them and received by them; by virtue of which the Lord is in the midst of them, that is, in their interiors, which manifest themselves in the face." (A. E. 401.)

     When man had so far removed himself from his God that he no longer knew Him, then, in the fullness of time, "Jehovah bowed the Heavens and came down;" and lest the Divine should perish with man, altogether immersed in corporeal and earthly things, it pleased Jehovah to present Himself actually such as He is, and such as He appears in Heaven, namely, as a Divine Man. It pleased the Redeemer thus to reveal Himself to the three disciples, in order that men might know that the human form is the Divine form, and that the Divine Human of the Lord, or the Son of God, is the Divine Itself in form. Thus we know that the God of Heaven and earth came into the world and that He is a Divine Man, not because we have seen Him with our natural eyes, but because we have His Divine Word which tells us so, and because others saw Him and have told us about it; "and we know that their testimony is true." (John xxi, 24) It was not necessary that all men should see the Lord in the World, but it was necessary that a few should see Him, in order that they might proclaim it to future generations.

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     The case is similar with the Lord's Second Coming. It is not necessary for us to go through Swedenborg's experiences or to see the things that he saw, but it was necessary that he should be intromitted into the spiritual world, in order that men might no longer make the objection that no one has ever returned from thence and told us anything about it.

     The Lord reveals Himself for the sake of the salvation of men, that their ignorance may be enlightened and their incredulity dissipated; and He revealed Himself on this occasion as the Divine Lord, - for "His face did shine as the sun," - in order that men might no longer think of Him as an angry and merciless God, but that they might think of Him as Love Itself; for "greater love hath no man than this, that a man lay down His life for His friends." (John xv, 13.) If it be admitted that God is unchangeable, then if He loves at any time, He must always love, otherwise He is not unchangeable. The angels think of God as love itself, for they know that He loves every one, and wills the salvation of all.

     When the Lord was transfigured the disciples had a glimpse of Him in His Divine Human, and they saw Him as the angels in Heaven see Him. For when the Lord appears in Heaven He appears as an angel, but He is known apart from the angels by the Divine sphere and splendor which surrounds Him. By Moses and Elias who conversed with the Lord, was represented the Word of the Old Testament, which is also called Moses and the Prophets; by Moses, the books of Moses and also the historical books, and by Elias the Prophet, all the prophets. No others could talk with the Lord, when His Divine appeared in the world, but they who represented the Word, for discourse with the Lord is by the Word. (A. C. 6752.)

     Peter, being entirely overcome by the presence of the Divine said, "Lord, it is good for us to be here; if Thou wilt, let us make here three tabernacles; one for Thee, and one for Moses, and one for Elias." And it is said in another Evangelist that he knew not what to say; for they were sore afraid.

     "While he yet spake, behold a bright cloud overshadowed them." It is said in the Word that no one can see God and live, and therefore it was that a bright cloud overshadowed the disciples. It was necessary that the Divine Glory should be covered, and to some extent concealed, for the finite cannot behold the Infinite such as it is in itself.

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It is therefore frequently said in the Word that the Lord appeared in a cloud, as in the following: "And it came to pass, as Aaron spake unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold the glory of the Lord appeared in the cloud." (Ex. xvi, 10). The Lord also appeared in a cloud upon the mercy-seat. (Lev. xvi, 2.) And when Jehovah descended upon the mountain to give the Decalogue to the Israelites He was covered with a cloud.

     In the same manner the Lord has covered the glory of the internal sense of the Word with a cloud, for it is said in the Word that "upon all the glory shall be a covering;" and that cloud is the sense of the letter. The Lord represented the Word in its glory when He was transfigured. He Himself, clothed with Divine majesty and glory, is the Internal or Spiritual sense of the Word; and the cloud which was around, is the sense of the letter. By means of this veiling the Divine is tempered and accommodated to man, who otherwise could have no idea of it. This veil, the cloud of the letter, also serves as a guard for the internal sense; not that the Divine may be guarded, for this can suffer no harm, but that man may be guarded, lest he who is unworthy should approach and hurt his own soul.

     It is said in the Gospel of Matthew that the Lord was to come in the clouds of Heaven with power and great glory, and by this cloud is meant the letter of the Word, in which the Lord has now come and revealed Himself in His Divine Glory. But He has not revealed Himself to all, but to those only who are in the affection of truth for its own sake, - to those only who are in faith in the Lord and in charity towards the neighbor; for Peter, James and John only, were allowed to accompany Him into the mountain and see Him transfigured. Those who love the Lord, and consequently are in the genuine affection of truth, will look beyond and above the cloud and see the glory of the Lord in the Word. But they who are in the love of self and of the world will not see Him, for they love falsity more than truth.

     As the Lord formerly spake out of a cloud to the Israelites so He speaks to His Church at this day out of a cloud, the cloud of the Letter, which teaches that His Human is Divine; for "behold a voice out of the cloud which said, This is my beloved Son, in Whom I am well pleased; hear ye Him."

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     By the voice from the cloud is signified the Divine truth from the Word; and the Lord does not speak to men except by the Word. And if men do not see the Lord in His Word they will not see Him anywhere else; if they do not hear the Lord's voice in the Word they will not hear it anywhere else; "for the Scriptures are they which testify concerning Him." The Scriptures declare that He is the only God and that He made His Humanity Divine; for a voice out of the cloud said, "This is My beloved Son," by Whom is meant the Divine Human. This statement was made concerning the Lord when "His face did shine as the sun and His raiment was white as the light," and from this Picture of the Divine Human given in the Word we can have some idea of how the Lord appears in Heaven, and how man might picture God to himself and thus Him before the eyes of his spirit.

     Because Divine truth is from the Lord, and hence all the truth of the Church, it was said out of the cloud, "in Whom I am well pleased, hear ye Him." This is also signified by that His raiment was white as the light. It was said, "Hear ye Him," because Divine Love cannot be heard or seen, but Divine truth can be heard or seen, and we know of the Divine love only by means of the Divine Wisdom or the Divine truth; for "No one comes to the Father except by the Son."

     "And when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, "Arise, and be not afraid." "From these things it appears that such is the quality of the presence of the Divine Humanity of the Lord with the man who is in humiliation of heart, that he falls upon his face, and by the touch of the Lord's hand is raised upon his feet." When man acknowledges the Lord from the heart "he then comes as it were out of himself, and hence falls upon his face, and when he is thus out of himself, he is also removed from his proprium, which in itself is mere evil; which being removed, the Divine fills him. Not that the Divine desires such humiliation for Himself, but because evil is then removed, and so far as evil is removed from man, so far what is Divine flows in; for evil alone opposes." The state of man, when the Divine Presence removes his proprium, and afterwards fills him, is thus described in the Apocalypse: "When I saw Him I fell at His feet as dead; and He laid His right hand upon me, saying unto me. Fear not." And in the words of the text, "And when the disciples heard it they fell on their faces and were sore afraid; and Jesus came and touched them, and said, Arise, and be not afraid."

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"And when they had lifted up their eyes they saw no man, save Jesus only."

     In order that man may see the Lord and be interiorly conjoined with Him, it is necessary for man to remove the evil of his proprium, and to pass through states of temptation and combat, in order that the Lord may be able to lead him into the mountain of His holiness, where he may bow himself down before the Lord and humbly worship at His footstool. - Amen.
NEW TRANSLATION OF THE "DIVINE PROVIDENCE." 1900

NEW TRANSLATION OF THE "DIVINE PROVIDENCE."       G. G. S       1900

     As a piece of book making the recent edition of the Divine Providence,* issued by the American Swedenborg Printing and Publishing Society, is especially acceptable, and the publishers have taken the further pains to provide an attractive little 16 mo, edition, which adds one volume more to the Society's series of handy-sized editions of the Writings, and which is furnished in a variety of styles calculated to suit any taste and purse. In addition, the plates of the recently published Latin reprint of this work have been made use of to issue a handsome Latin-English edition,** at the very low price of one dollar.
* Angelic Wisdom concerning the Divine Providence, by Emanuel Swedenborg. Translated into English by the Rev. John C. Ager. New York. American Swedenborg Printing and Publishing Society. 1899 PP 400. Price 40 cents.
The Same. 16 mo edition. 40 cents.
** Sapientia Angelica de Divino Amore et de Divina Sapientia, pp. 214. Sapientia Angelica de Divina Providentia, pp. 305. New York. American Swedenborg P. and P. Society. $1.

     A very full index, based on that of hi. Le Boys des Guays, has been prepared by Mr. George Woolworth Colton, a valuable feature of which is an index of the comparisons and illustrations occurring in the work.

     The translation is by the Rev. J. C. Ager, who we understand devotes himself almost exclusively to the American Society's work of republishing the Writings. Concerning its merits opinions will differ, but there is no gainsaying Mr. Ager's zeal and industry.

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His efforts to produce a readable English version have resulted at least in smoothing out many places where a too literal rendering would be needlessly awkward and unpleasing, or even obscure. Nevertheless in many other passages, gone farther in this direction than is either called for or warranted by the nature of the text; not to speak of meanings given not to be found in the original Latin.

     In the New Church there has not been, I believe, the same effort to arrive at a common basis of principles of translation in regard to the Writings as has been the case with reference to the Word. But there would seem to be an equal need, for in each cast: the form of revelation has been given to us by the Lord, and upon both has been set the Divine seal; so that the jealous guarding and preservation of their integrity is one of the very first duties of the New Church.

     The task of the translator, therefore, is to reproduce the form of revelation, not to teach or interpret, these belonging to another function in the Church the Lord, in. giving His Truth, and providing the instruments and means thereto, has Performed all the accommodation in respect to its form which is needed or possible. No addition, from the translator's intelligence or prudence, is permissible. In case of doubtful passages it is his privilege to assist as he may in throwing light upon them, but separately from the text, and accompanied by the original Latin, as the only safe and reverent course. The reader should never be forced to accept unsuspectingly, any human interpretation as being the Divine Law itself.

     It is remarkable how it has been lost sight of, that the Divine Providence, which gave the Writings their form, in its operations is universal in that it enters into every particular. Thus, Swedenborg's preparation on the natural plane, for his office, was not merely in intellectual and scientific things, but, in order that he might be eminently fitted to serve as a mouthpiece for a rational revelation, he was trained even in the arts and science of expression, in languages, and thus in the knowledge of root meanings of words. More than this, his familiarity with philosophic thought and style gave him a discriminating and profound understanding of the value and scope of terms.

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And when we further consider his perceptivity and illustration in his use and mission, and his introduction into the science of correspondences, and how these permeate the whole fabric of his work - not only in the figures of thought he employs but in the very root ideas of the more important of the words themselves - and, finally, when we remember the Divine guidance over all that he wrote, - it would seem borne in upon us irresistibly that even the very mould in which his thought was cast, the terms and figures in which his teachings are couched, have a significance; and this we dare not ignore even where we fail wholly to comprehend.

     There is room to differ, therefore, with Mr. Ager when he says, it; his prefatory "Translator's Note," that "The defects in previous translations of Swedenborg have arisen mainly from too close an adherence to cognate words and to the Latin order of words and phrases;" and that - "This is a formal rather than an essential faithfulness to the original." Not to deny that in the more faithful translations unnecessary crudities have appeared, it needs to be said that the really important defects have arisen in those translations which were made without just acknowledgment that in the Writings it is not Swedenborg the man but the Lord in His Second Coming who speaks.

     The influence of such non-acknowledgment appears on nearly every page of Mr. Ager's work, many of the instances being not very serious, but some gravely so. Again and again he ignores Swedenborg's root significations, neglecting to use their natural and available derivatives, while the words he selects in preference seem to offer no compensating advantages, to say the least. In his efforts for literary effect and finish (which Swedenborg seems in great measure to have purposely disregarded) he is led to needless paraphrasing and unjustifiable interpolations. No explanation, however, is obvious, for his offering; as translations words which simply do not translate. But to illustrate.

     In No. 3 we find the well-known sentence: sustentatio enim est perpetua creatio, sicut subsistentia est perpetua existentia, which may be translated with both accuracy and smoothness, - for sustenance [or 'sustaining'] is perpetual creation, as subsistence is perpetual existence;" but the translation before us twists it into - "For maintenance involves perpetual creation, as permanence involves a perpetual springing forth."

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     Now we cannot thus disregard, without distinct loss, the root idea and concrete image of sustaining, or holding up, as applied to the Divine support and carrying-through of the operations of the universe.

     The word "involves" is not only weaker than "is" but brings in a different idea. Who will say, for instance, that the statement "Life involves loving" is of identical force and meaning with "Life is loving?"

     "Subsistence" is a holding fast, abiding, keeping in existence; but "permanence" is a consequence of these and therefore not synonymous: it is less universal.

     Existentia, is simply "existence," which etymologically is a "standing forth" or coming into existence to import the idea of "springing" seems as needless as unscholarly.

     In No. 5 it is said that the Divine Love and the Divine Wisdom are in every created thing as in a certain semblance, (in quadam imagine) yet "image," which is the natural rendering, of imagine, means something more interior that "semblance," for image is of the form while semblance is rather of the shape.

     In the sentence, quae causa est, quod quo interius aliquod objectum spectatur... ("which is the reason that the more interiorly any object is viewed", - interius is rendered "more deeply," which is not adequate We may think "more deeply" on the most worldly subject, but to think "interiorly" is to think spiritually.

     Where the translator for "notum" ("known") has "acknowledged," as in No. 10, and elsewhere, he ignores the frequent statement of the Writings that in the consummated church many truths of the Word are "known," but because they are not "acknowledged" they are rejected and interiorly denied.

     Mr. Ager everywhere translates affectio veri, ("the affection of truth") and affectio boni, ("the affection of good") as "affection for truth" and for good; as in No. 28; where nevertheless, as abundantly elsewhere, the doctrine is clear, that these affections are not of the man for the thing, but of the thing, from the Lord, in the man. We may indeed say that man has an affection for the truth, when speaking avowedly according to the appearance, which is, that man has the power or faculty from or in. himself, to love truth. But the truth descends from the Lord bearing with it affection, which is life; and in so far as man receives the truth, acknowledges and obeys it, he is gifted with its affection.

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We are allowed to speak according to the appearance but not to make the Writings speak so, where the Lord has not so expressed it. Similarly with the affection of knowing and the affection of understanding: each of these is a well-defined term standing for a well-defined philosophical idea concerning man's mental make-up or structure, and to translate them "affection for knowing," and "for understanding," is to render the idea indistinct, and indeed inaccurate; it does injury to the doctrine.

     A similar departure from the text occurs in No. 63, where the phrase - -affectio quae est amoris boni ("the affection which is of the love of good") has been rendered - "affection from the love of good." (See also n. 74, 75, 80, etc.)

     Such words as esse, existere and proprium, which for want of terms to adequately translate them have long been adopted as part of the New Church vocabulary, are in this version rendered into English as "being;" "coming forth," "own," etc.; though usually the Latin word is added in parentheses, which is fortunate. These Latin words involve more than seems to be contained in any terms, single or compound, of English origin. We cannot afford to allow any accepted rendering, - nor indeed any expression made New-Church by usage, - to be dispossessed except on very strong grounds. And it may be added that technicality is not a defect except where it is unnecessary and therefore out of place. Many pure English words have been given distinctive meanings in the New Church for which one would seek in vain in the dictionary; as for instance, "sphere," "justice," "church," "good," "corporeal," etc. "Scientific" is a specially good instance, and one in which much violence has been done to a long-suffering and much-abused term. Into these meanings the new-learner must become initiated, and we can no more save him that labor than we can save him the pains of acquiring New Church habits of thought. Qui e nunce nucleu sesse vult, frangat nucem.

     A notably unfortunate effort to dispense with the word "proprium" (omitting the usual indication of it in parentheses) occurs in No. 206. It is there shown hem: in every evil is concealed the acknowledgment of nature alone as deity, and it is said that nature itself is dead, and that "man's proprium is hell, and consequently the love of self (or of "one's own") is the devil."

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The translation, however, has it that "man's own is hell," which not only sounds peculiar but does not satisfy the requirements.

     Without multiplying instances we may mention the following where Swedenborg's terminology has been departed from without apparent good reason:

     ...Apparentia est qauod forma non aliter possit unum facere, quam per similitudines aequalitatis illorum quae forman constituunt (... the appearance is that the form can not make a one otherwise than through likenesses of equality of those things which constitute the form;") rendered as, - "... the appearance is that a form can make a one only through likenesses of uniformity in the things that make up the form." (n. 4.)

     Quod quo distinctius duo sunt, eo perfectius unum possint facere:...et quod indistinctuum sit confusum, ex quo omnis imperfectio formae resultat; ("that the more' distinctly they are two the more perfectly they make a one; and that what is indistinct is confused, from which all imperfection of form results.") Given thus: "that the more distinctly these [love and wisdom] are two, the more perfectly they can make a one,...while what is not distinct is mixed up, giving rise to every imperfection of form." Now confusus, etymologically, gives the image of a form the outlines of which are blurred, as from partial melting or "pouring together:" but "mixed up" involves other things. (Ibid.)

     Hoc itaque est continuum Divinae Providentiae; ("this therefore is the continuum of the Divine Providence"), - is given as "this therefore is the continual aim of the Divine Providence." Continuum is a difficult word to render, it is so universal in its scope; but "aim" is no better word with which to limit it than would be other and distinct words, as "desire," "effort," etc. Indeed, in No. 123 the translation supplies "effort" instead of "aim," to fill out the idea involved in continuum. (n. 67.)

     ...In omni progressione; rendered as - "in all development." (n. 56.)

     Dominus providet; "the Lord cares for": a similar but not identical idea. "Provides" should answer every need. (n. 70.)

     Affectio amoris naturalis; Affection from natural love. There is quite a difference between the affection of love and the affection from love. (n.74)

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     Scortatio; ("whoredom") , - "adulterous relations." in. 77.)

     Intendit; ("intends") - "has in mind." (n. 89.)

     Moralia rationis ("moral things of reason"), - "moral requirements of reason." (n. 199.)

     Omnes illi credunt immediatam misericordiam, et momentaneam salvationem; ("all these believe in immediate mercy and instantaneous salvation"); - "All of these believe in mercy apart from means," etc. "Immediate" would be correct and adequate.

     ...Imbuunt fugere mala; ("they imbue the shunning of evils"); - "they fall into the way of shunning evils." To imbue is to pervade thoroughly or tincture, as dye pervades a fabric. (n. 117.)

     Quod ipsas varietates attinet; ("As regards the varieties themselves"); - rendered - "As to the changes. (n. 190.) The distinction between variety and change is so evident as to need only mention.

     Anima et corpus in angelo et in homine, ac procedens vitae ab illis ("soul and body and the proceeding of life thence, in angel and man"); - "soul, body and the proceeding of life," etc. (n. 123.)

     Dominus ab aeterno, seu jehovah, in mundum venerit ac ibi induerit et susceperit Humanum in ultimis. Here the translation renders the familiar and distinctly New Church ultimis, or "ultimates," as "outmosts;" - the Lord "assumed Humanity in outmosts." Of course "ultimates" do involve "outmosts," but they also involve "lowests," "extremes," etc. Why discredit so useful a word as "ultimates?" especially where it is essential to a most vital doctrine.

     It is hard to conjecture where the translator found the definition, "treacherous forms," for priapi, as he renders it in No. 171. This is another Latin word we may conveniently adopt.

     A typographical error may be mentioned, on page 15 of the Latin, where "Proventia" occurs, for "Providentia,"(in the first part of No. 21).

     Another error, in the English, occurs at the foot of page 45, where the last line reads: "that reason comes from internal or higher freedom the more;" - where the words "the more" evidently should follow immediately after "from."

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     I might go on at great length citing how the translation throughout paraphrases, interpolates, and takes liberties generally with the text; but what has been done is sufficient to suggest to those who wish to have the Divine Truth in its own form, that the present translation is far from what they would call reliable; a depressing thing to contemplate in view of the great expenditure, the limited resources of the Church, and the crying need for a really satisfactory reproduction of Swedenborg in the vernacular. G. G. S.
SWEDENBORG'S SCIENTIFIC WORKS, AND THE WRITINGS* 1900

SWEDENBORG'S SCIENTIFIC WORKS, AND THE WRITINGS*       ALFRED ACTON       1900

*This paper constituted a response to a toast proposed at the Principia Club's celebration of Swedenborg's Birthday, January 29th, 1900.

     To understand the relation between Swedenborg's Scientific works and the Revelation to the New Church, we must understand the nature and course of Divine Revelation.

     Revelation may be defined as the speech of the Lord in the language of man, or, the setting forth of spiritual and divine truths in the words of men. Thus in all revelations we have two things, - that which is of the Lord and that which is from man; the soul of the revelation and its body. Observe that I say "from" man, not "of" man; for that which is from man does not disfigure or obscure the revelation, but it is taken from the man's mind and used as a covering, a body for the plain and full existence of Revelation.

     Thus all revelations, while being revelations of infinite truths, have been written or spoken by men and in words and with ideas comprehensible to men. Therefore the men through whom revelation has been made, had to have in their memories and minds vessels suited to receive the revelation; or they had to be completely furnished with the materials of that plane on which the revelation was to appear. Only thus can revelation appear. And this involves preparation of the revelator.

     This preparation has always been made. In most ancient times revelation was made through the old men, the patriarchs, - men who from their childhood had been taught concerning the Lord, and whose truths could be illustrated from heaven, so that they again could teach their children.

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     In the Ancient Church revelation was made through men who were prepared by the study of the science of correspondence. In the Jewish Church, where the revelation was a merely sensual one in which Divine Truth came into lowest possible ultimates, men were raised up who had been furnished with those ultimates - men who were well acquainted with the Hebrew tongue, men who knew the history and laws of the Israelites. We can well believe that Moses' life was guided by the Lord from his earliest infancy, that he might become a revelator; that for this reason he was taken by the daughter of Pharaoh and by her educated in the lore of the ancient Church, which must have included a knowledge of the Hebrew language by which the Lord was to speak. And so with the other writers of the Old Testament. All were prepared with that which was necessary for the revelation given through them.

     In the New Testament We also see this work of preparation. The revelation of that Testament is not a sensual one; the truth does not these rest of the forms of letters or the arrangement of words as in the Old Testament; but the revelation is one in which the Divine Truth the inspiration words, to which spiritual ideas correspond. And so the men who wrote this revelation were prepared by being taught such natural moral ideas. The writers of the Gospels were not at once able to do their work, to be the servants of the Lord the Revealer. They were prepared for it from their infancy. They were prepared by being kept in the expectation of the Messiah which the Jewish Church gave; they were prepared by hearing and believing the teachings of John the Baptist; and more than all, they were prepared by being constantly with our Lord who taught them, yea, and taught them, I doubt not, far more than is contained in the letter of the Gospels. Thus were they prepared to understand those natural moral truths which, in the Gospels, were inspired with the Divine Spirit, and became the vessels in which Divine Truth appeared.

     These Revelations could never have been given unless men had been prepared, as I have indicated, for there would have been no plane on which they could exist. And let me go further than this. These revelations can never be received by us, unless we also undergo similar preparation; just as no idea can be understood by unless we understand the medium by which those ideas come.

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Unless we are prepared, as were the ancients, by a knowledge of correspondences, the Ancient Word is a sealed book to us. Unless we know Hebrew and the history and laws of the Jews, the Old Testament is so far sealed to us. You may say that we have translations. True, but w, have those translations because men have studied Hebrew, have learned the laws of the Jews, and still further interpreted them to us.

     And that men may be thus prepared we have, not only the revelations themselves, but also collateral works which are to be studied and learned, that Divine Revelation may be more fully understood Thus we have many books of the Ancient Church, the writings of Egypt, Assyria, Babylon, and the book of Job. And, as the New Church grows, all these will enable us to more and more fully understand the truths of the Ancient Word. And so we have the non-canonical books of the Old Testament, which are a help to us in understanding the Hebrew, and in learning the laws and history of the Israelites. So also in the New Testament. The revelation there given cannot be understood unless we are furnished with the natural moral truths, by which it was made. And these truths we learn not only in the Gospels themselves, but we also given them in the writings of the Apostles, that our knowledge may be strengthened and furthered; by which we may learn the preparation of the writers of the New Testament, and by which we may ourselves be better prepared to enter into the understanding of those gospels.

     The revelation of the New Church in like manner required that the man through whom it was made, be prepared - prepared from his earliest infancy. And that preparation involved all previous preparations, because the revelation is the crown of all previous revelations Swedenborg was first prepared by the storing up of his mind with natural and moral truths; then by the study of Hebrew; then, when his eyes were opened, by a knowledge of the science of correspondences, and lastly by the Lord Himself who taught him celestial truth.

     And as in former revelations, so in this, in order that we may understand it, our mind must likewise be prepared. And again, as in other revelations so in this, we have collateral works by which that preparation may be more fully made. I say more fully, for the things by which Swedenborg was prepared and hence by which we are prepared, are contained not only in the collateral works referred tot but also in the revelation itself, as is the case with every revelation.

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When Swedenborg teaches us from the Lord, spiritual truth by natural rational ideas and with scientific illustrations, those ideas and illustrations were such as his mind had been furnished with, and we must understand them also if we would understand the revelation We must learn the language of rationality if we would read the revelation written in that language. And that we may better learn that language we have preserved to us those books which show how Swedenborg learned it; we have those scientific and semi-theological works in which are evidenced that Divine Guidance by which Swedenborg was pre pared from earliest infancy to become the Servant of the Lord.

     As Divine Revelation? As infallibly true? Assuredly not! They do not contain in themselves the standard of truth, - infallibility the very speech of God. They are the works of man, of human thought, of human discovery, of human reason; true, a reason guided and enlightened by the Lord, because Swedenborg was in the love of truth, but still a fallible human reason; true, a reason.

     The only standard by which these works can be judged, and their principles accepted or rejected, is contained in the Divine Revelation. It is true that that revelation comes to us through vessels formed partly by these very books, - that they come to us with the mark and sign of Divine Preparation. But this does not make them infallible; it does not make them a standard to themselves; it does not make everything in them necessarily true, a correspondent to spiritual truth. All that is said in them must be accepted by us as the sayings, the thoughts, the theories and the conclusions of a man, to, be believed only so far as they are in harmony with Divine Revelation and with a rational mind formed by that revelation; and the principles contained in them are to be taken as truths corresponding to spiritual truths only so far as we find that this is actually the case. The works are in themselves on the same plane as the works of other men.

     But when we examine the works of other men what do we find! Falsity after falsity, - falsities diametrically opposite to the truths of Revelation; while with Swedenborg's works we find running all through them a great chain of natural truths fully in harmony with revealed truth, and fit to serve as illustrators of that truth.

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He is often in obscurity as to higher things, he may at times have fallen into falses, but in the principles going through all his works, in the truths by which he investigated the whole of nature, in the conclusions at which he arrived - conclusions new, strange, ridiculous to the sensualist and the materialist - we see a harmony, a great, a notable harmony, with Divinely revealed truth.

     And the harmony is there because Swedenborg was divinely prepared to become that Servant by whom the crown of revelations was made - because his works have the mark and the signs of Divine preparation Nor can we be surprised at this harmony; for taking Swedenborg's own statement that he was prepared by the Lord from earliest infancy, we cannot suppose that the Lord prepared a man with natural principles, only that those principles may be rejected when the fruits of the preparation were to come forth. No! Swedenborg was guided to search and to find natural truths, that they might be used as fit vessels for the seeing and receiving of spiritual truth. And those studies of his in natural truths, are to be taken by us, as they were afterwards taken by him, as so many evidences of the Lord's wonderful guidance in preparing him to be a Revelator.

     To sum up: We take the statements of Swedenborg the scientist as we take the statements of other men; we examine them in the light of Divine Revelation; we find that they are true, and we acknowledge that they are true because Swedenborg was guided in the way of truth from his earliest infancy.

And well may we thank the Lord that He has preserved these works to us in which we will more and more see, that the truths there set forth not only agree with Revelation, but make revelation itself more clear to us - instruct us more fully in the language in which it is written, and enable us to enter more fully into it, as they enabled Swedenborg to receive and to give it. ALFRED ACTON.

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JAMES JOHN GARTH WILKINSON. III. 1900

JAMES JOHN GARTH WILKINSON. III.              1900

     AFTER a brief period of rest Dr. Wilkinson resumed his literary labors in 1849, and now as the biographer of his great master, Swedenborg. Before this time there had appeared but one extended account of the life and work of Emanuel Swedenborg, - that of Nathaniel Hobart, of Boston, - an excellent work as a first attempt, and written in the spirit of a sincere believer in the Doctrines of the New Jerusalem. It is lacking, however, in an intelligent appreciation of Swedenborg as a scientist and philosopher, a pardonable fault, since the writer did not, and could not have, free access to the earlier works of the great Swede. Dr. Wilkinson was the first New Churchman who was able to supply this want, prepared as he had been by ten years of study, translating and editing. In his new work, Emanuel Swedenborg. A Biography, (London and Boston, 1849), he now gave the fruits of his investigations to the world. According to a later biographer of Swedenborg, the Janus-faced historian William White, this was "a work which, alike for its artistic excellence as a biography and the originality and poetic beauty of its thoughts, has no equal in the English language."

     It needs not to challenge this eulogy, to say - that the book still leaves much to be desired, especially from a theological point of view. In his anxiety to avoid the appearance of partisanship or sectarianism and thus to secure a more attentive audience in the outside world, Dr. Wilkinson in this work seems to descend somewhat from the loftier region of faith, assuming more the tone of a friendly but somewhat flippant and semi-sceptical man of the world than that of a devout New Churchman. This radical defect was remedied, long afterwards, in the second, enlarged and revised edition which was published in London, in 1886. The first edition can be recommended only as the best account of Swedenborg the scientist and philosopher, that had appeared up to that time.

     Though less known or appreciated in the New Church, his next work is of far greater merits than the biography of Swedenborg, which, as the author confesses, was written in too great haste.

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But in his volume on The Human Body and its Connexion with Man, (London, 1851), the Doctor gave forth the crowning work of his life. Strange as it may seem, this work was noticed in but one of the contemporary journals of the Church, the New Church Repository, of New York, where it was handled in a rather pedantic manner by the learned Professor Bush. It has been referred to, in later times, as "a prose-poem of singular beauty and power," but this characterization does justice only to the form of this master-piece of genius and true philosophic thought. The merits of the style are indeed such as almost to obscure the more internal and substantial value of the work itself, being perhaps too eloquent, too brilliant, playful and poetical for the profound and serious thoughts which the author sought to express. The work is essentially an epitome and popular adaptation of Swedenborg's works, the Economy, and the Animal Kingdom, inspired by these throughout, yet distinctly original in its application to all sorts of modern issues in the worlds of science and of social economy. Each of the seven chapters of the book is a complete and systematic treatise on the subjects of the Brain, the Lungs, the Organs of Assimilation, the Heart, the Skin, the Human Form, and Health. It would be impossible to particularize in this brief sketch, or to describe, as they deserve, the originality, the rich humour, the strong common sense, the philanthropic sympathy, the devout faith and the courageous spirit, which breathe from every page of this remarkable book. It truly teems with new ideas, luminous thoughts, and pregnant suggestions. We will simply have to content ourselves with recommending it to be read, as an introducer to the grand arcana of the human fabric.

     Nevertheless, to vouch for the correctness of everything which the Doctor puts forth in this volume, would be rather unsafe, for he says so many things. His sympathies, at this period, were too broad, and his imagination was too lively, to secure entire confidence in all his conclusions. His views on the phenomena of mesmerism and hypnotism, for instance, will have to be entirely rejected, as they were by the author himself in later years. They proved to him an ignis fatuus which led him for a time into the marshes and quicksands of spiritism. He fortunately regained his senses, after long years of spiritual prostration, and, emerged a chastened and humbled man, but wiser and safer than before.

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     In the year 1852 Dr. Wilkinson brought to a close his labors as translator of Swedenborg's scientific works, when his version of the volume on The Generative Organs appeared in London. Though published, nominally, by the "Swedenborg Association," it was printed at the sole expense of Joseph Senior, Esq., of Dalton, the Association at this time having become Virtually defunct, without leaving as much as an obituary behind it.

     This volume takes a place among the works of Swedenborg the scientist exactly corresponding to that of Conjugial Love among the Theological Writings of. Swedenborg the revelator. It fits the latter as the glove fits the hand, presenting the natural truth on this sublime subject, of which Conjugial Love reveals the spiritual counterpart. In this physiological work Swedenborg, in facts, comes marvellously near the genuine doctrine concerning the spiritual relations between man and woman, and restores the very expression "conjugial" from obsolete antiquity It is a pity that Dr. Wilkinson did not follow the author in the use of this term which so well expresses the exalted idea of "conjunction," but adopted instead the more common term "conjugal," which describes, etymologically, a marital "poking together" as of two beasts of burden.

     The translation as a whole is nevertheless an excellent one, and can be republished without much revision. Such republication is greatly needed, for the work is one that should be placed into the hands of every young man about to enter the married state. As expressed by the translator in his brief "advertisement:"

     "It is a delicate subject which the present treatise embraces, but it is one which cannot be unknown. When we are little boys and girls, our first queries about our whence are answered by the authoritative dogma of 'the silver spade:' we were dug up by that implement. By degrees the fact comes forth. The public, however, remains for ages in the silver-spade condition of mind with regard to the science of the fact; and the doctors foster it by telling us that the whole subject is a medical property. Swedenborg wants to tell us on the other hand all about these mysteries; and we suppose the time has come when we may begin to know. There is nothing wrong in the knowing: and though the passions may be stimulated in the first moments by such information, yet in the second instance they will be calmed by it; and ceasing to be inflamed by the additional goad of curiosity and imagination, they will cool down under the hydropathic influences of science. Well stated knowledge did never yet contribute to human inflammation."

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     Light alone can dispel the prevailing fearful ignorance on this holy subject. Light alone fan be victorious over the demons of lasciviousness who refrain not from invading even the marriage relation. Such light is given here, truth scientific, moral, pure and poetical, in striking contrast with the countless inane if not insane volumes which, under the cover of privacy, profess to instruct young men on a subject which has been kept away from them by parents and teachers alike. What a crime! to withhold this most important knowledge from the future progenitors of the race; to allow them to enter the nuptial chamber filled, only too probably, with vain and unholy phantasies - with scraps of knowledge picked up from among the filth of the streets or from the vendors of forbidden literature. "First states enter into all succeeding ones," and the ignorance or wrong knowledge of the newly married man can be dispelled only by years of sad experience, to the detriment, and often to the destruction, of true conjugial love.

     But as for those members of the New Church who as youths have studied this grand work of Swedenborg's, and who in their married life have experienced the blessings of the light therein bestowed, the present writer cannot adequately express the depth of obligation under which Dr. Wilkinson has placed them by his zeal and courage in bringing out this noble volume on The Generative Organs.

     This was the last of the series of Swedenborg's early treatises which were edited or translated by Dr. Wilkinson. The use, for the time being, came to a standstill. The "ocean" of natural truth, as contained in these works, had been discovered and to some limited extent navigated, but the continent beyond had not been reached. The scientific world kindly noticed and promptly forgot them. The New Church felt proud in their possession, but did not use them, and only half believed in their value. The explorers themselves, Dr. Wilkinson and his associates, discouraged, abandoned their researches. Decade after decade of silence and oblivion followed. The books "went out of the market" and soon could be obtained only at second hand. and at exorbitant prices. Still, the seed had been sown, and rested quietly and long in the bosom of the Church, until, towards the end of the century, tender blades of renewed interest began to manifest themselves.

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The tradition of the value of these works has survived through a series of teachers, and has increased in strength, until now the present generation demands the resurrection of the buried volumes.

     Of Dr. Wilkinson's next work, a treatise on War, Cholera, and the Ministry of Health, (London, 1854), we are not prepared to give any opinion. It is an impassioned, eloquent appeal "to Sir Benjamin Hall and the British people" in behalf of the adoption of Homoeopathy in the military hospitals and the pest houses.

     The Doctor's connection with the New Church, and his interest in its uses, had virtually ceased at this time. Spiritually he now entered upon a state of infestation and vastation, over which we would gladly draw the veil of silence, did historical truthfulness permit. The story of his troubles, of his captivity in the hands of the vile spirits whom he allowed to obsess and prostitute his noble mind, will certainly "point a moral," though it may not serve as an adornment to this tale.

     It would seem that the hells of the ancient magicians, - the perverted posterity of the Ancient Church, - had been permitted at this time to pour forth their demoniac inhabitants into the world of spirits, in order to work their will, for a period, upon the dwellers on the earth. The minds of men were suddenly caught in a flood of magical influences. "Modern Spiritism" introduced its ghastly presence by the "Rochester rappings" and kindred phenomena. Mesmerism, clairvoyance, table-rapping, mediumship, slate-writing, spirit-drawings, communication with the dead, - all this forbidden mummery became fashion able among the intellectual circles in the Christian world, especially in America and England. The members of the New Church looked on in amaze. To some it seemed that the days of the Golden Age had come back to the earth, a grand, sudden and universal descent of the New Jerusalem in the most celestial potency. Here were verifications of Swedenborg's own intromission into the spiritual world and of his revelations concerning the nature of that world! But others, those who looked upon the Writings of the New Church as a Divine Revelation and not as a spirit-communication, quickly realized the fearful danger threatening the New Church in this movement. The Lord Himself had fore-warned them against it, in His ancient as well as in His new revelation.

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The spiritists themselves helped to clear the atmosphere by their disorderly conduct, by the inanity, of their messages from the "Summer land" and by the clearly anti-christian and atheistic teachings of leading mediums, such as Andrew Jackson Davis. The flood seemed diverted into channels where it could no longer threaten the New Church.

     But the tail of the ancient Dragon was not yet cast down. There suddenly arose upon the horizon the seemingly gigantic figure of a pivotal man, a young Universalist preacher from New Orleans, Thomas Lake Harris by name, a man of extraordinary talents, eloquence, brilliancy, and magnetic power of persuasion. Fired by the love of dominion over the spirits of men, wrapped in stupendous self-conceit, and armed cop a pie with cunning, this man became the willing medium through whom the magical spirits now sought "to deceive, if possible, the very elect." Deeply versed in all the arts of Spiritism, he became acquainted, through some means or other, with the Writings of the New Church. As the cobra sips the dew of heaven and distils it into poison, so Harris absorbed the Doctrines of the New Jerusalem, arrayed himself without in Heavenly light, and now began a comet-like wandering across the intellectual firmament of America and Europe, a glittering course of nearly fifty years, which has but lately ended in disgrace and nameless scandal on the Pacific coast.

     Appearing first in New York, Harris insinuated himself among the members of the New Church in that city as a receiver and Prophet of an advanced type. Announcing himself as a successor of Swedenborg, he came with offers of new revelations, the opening of the "celestial" degree, the unfolding of the "celestial" sense of the Word, the restoration of "internal respiration" and communion - not with mere spirits, but with guaranteed angels of light. Having attracted a number of devotees, after creating a vast amount of turmoil and trouble, he next flitted across the Atlantic, lectured to enormous audiences in London and other cities in England, had a phenomenal success wherever he appeared, attached men of intellect, position and wealth to his triumphant chariot, and so fascinated many of the most prominent members of the New Church that they lost the possession of their common sense, their reason and their faith.

     Among these hypnotized victims we find our beloved friend, Dr. Wilkinson, who, it would seem, must have been thus far rather the enthusiastic follower of Swedenborg the man, than a disciple of the Lord in His Second Coming.

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We are happy to be able to say that we possess but few data of his connection with Harris, but such as they are they exhibit him. at this period, a fullfledged spiritualist. Thus we find him, in the summer of 1855 on a visit to Dr. Kahl, at Lund, describing to him the communications which had lately been received, through an English medium, from the "Icelandic heaven" The Mala herself had told how her celebrated song, the Voluspa, "the Icelandic Word," had been given to her in ancient times through inspiration from the Lord. (See New Jerusalem Magazine, Boston, vol. 28, p 433.)

     We next find him as the misguided author of a pamphlet entitled The Homoepathic Principle applied to Insanity. A Proposal to treat Lunacy by Spiritualism. (London and Boston, 1857.) The public is assured, here, that "Spiritualism is one of the Lord's plants1857.) The public is assured, here, that "Spiritualism is one of the Lord's plants for curing insanity." In certain cases it has been known to produce insanity, but the fault has not been then with the spirits, but with the disordered organism of the medium. "Similia similibus curantur." Hence, introduce the practices of spirit-drawing, table-rapping, etc., into the madhouses, and these things will prove outlets for the spirits who have produced the insanity, and they will leave the patient whole and sound. We do not know if the proposed remedy was ever tried, but can imagine it would make a Bedlam worse confounded. At any rate, it does not appeal to us as sound Homoeopathy, the prescribed doses amounting to a raw tincture. The hair of a medium, highly potentized, might be more effective.

     A most painful task still remains: to notice, as briefly as possible, a volume of "poems," which Dr Wilkinson published in the same unhappy year, under the title of Improvizations from the Spirit. (London, Swedenborg Society [!], 1857.) The only redeeming feature about this small but direful volume of damnable doggerel, is, that it was not written by our poor friend, the Doctor, but professedly by spirits, - surely a horde of idiots, who had taken bodily possession of a fevered brain in order to pour out upon suffering humanity the most nauseating rhymed nonsense and profanity that ever was heard or seen.

     It makes us shudder to think that a man, professedly under the influence of such spirits, was appointed, in the same year, to revise Mr. Clowes' translation of the work on The Divine Providence.

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But the Swedenborg Society, at this period, had fallen into the hands of the spiritists. The ludicrous and blasphemous ravings of Harris were openly exposed for sale in the windows of the Society's Book Room and advertised in the organs of the Church, nay in the volumes of Swedenborg himself. The Committee was packed with Harrisites, the treasurer and the secretary were fanatical followers of the American medium, and the bold attempt was finally made, by means of bought proxies, to outvote the New Churchmen in the Society, and turn the organization, its funds and real-estate, into a distinctly spiritistic institution. In these scandalous proceedings Dr. Wilkinson, however, took no part, but withdrew from the body about the year 1860, before the final judgment came. How long the Doctor remained under the influence of Harris - to whom he was as a sort of "court-physician" - is uncertain, but we know that in 1868 his interest in the uses of the New Church had revived, and that by 1875, his mind had finally been set free from the clouds and meshes of spiritism. The record of his struggles for light and freedom has not been made known but his repentance was open and manly. Few have come out of Spiritism without lasting scars, but Dr. Wilkinson's later works bear no evidence of magical remains. The store of his exile among the swine and the husks is no reproach to him, for "Joy shall be in heaven over one sinner that repenteth more than over ninety and nine just persons that need no repentance."          (To be Continued.)
SWEDENBORG'S EARLIEST PUBLICATION 1900

SWEDENBORG'S EARLIEST PUBLICATION       ALFRED H. STROH       1900

     THE Year 1709 is an important one in the study of Swedenborg's life, for on the first of June of that year he graduated from the University of Upsala. On this occasion he read a thesis, in the large university hall named after Gustavus the Great; Magister Fabianus Toerner, the Royal and Ordinary Professor of Theoretical Philosophy, occupying the chair. This thesis Swedenborg (then "Swedberg") afterwards published, dedicating it to his father in words of the warmest affection.

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     The title-page of this the earliest of Swedenborg's publications reads in full as follows: "Q. B. V. Select Sentences of L. Annaeus Seneca and Pub. Syrus Mimus, perhaps also of others, with the annotations of Erasmus and the Greek version of Jos. Scaliger, which, with the consent of the illustrious philosophical faculty, and explained by notes, Emanuel Swedberg modestly submits to public examination under the jurisdiction of the most illustrious Mag. Fabianus Toerner, Royal and Ordinary Professor of Theoretical Philosophy. In the hall of Gustavus the Great. On the first day of June. MDCCIX. Upsala. The Wernerian Printing Office." Copies of this little work are now extremely rare. Of those that are extant one is preserved in the library of the Academy of the New Church. A reprint was made by Dr. Immanuel Tafel in 1841.

     Swedenborg at the time of his graduation was a little over twenty-one Years old. Excepting the first four years of his life he had lived in the picturesque old university town of Upsala. Here his father first occupied the chair of Theology and afterwards became "Rector" or Chancellor of the University. Thus the youth of Swedenborg was surrounded by a sphere of piety and learning. In his tenth letter to Dr. Beyer he speaks of his conversing, in childhood, with clergymen about faith and love; and we have evidence that his classical studies began at the age of twelve, for there is extant a Greek-Latin Lexicon which bears the signature "Emanuel Swedberg, 1700."

     In 1703 Swedenborg's father being appointed Bishop of Skara in Westgothland, Emanuel, now fifteen years old, remained at the university, to finish his education. He was left under the care of his brother-in-law, Eric Benzelius, librarian of the university, who afterwards became Bishop of Linkoping and Archbishop of Upsala, and who was Swedenborg's most intimate friend and like "a second father" to him. Of Swedenborg's life at the university we know very little and this makes his graduating thesis especially valuable, for it gives us indirect information about a very interesting period of his life.

     The thesis itself is a collection of about one hundred and seventy short sayings or "sentences." The author of these sentences was probably Publius, or rather Publilius, Syrus Mimus a mimic player and writer who flourished about 43 B. C., whose sayings were popularly ascribed to Seneca during the Middle Ages.

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In Swedenborg's edition the original sentences are on the left hand page; on the right hand page is the Greek Version of Joseph Scaliger, and below are Swedenborg's notes, in which he quotes what authorities - like Erasmus, Scaliger, and Gruterus - have written about the sentences; also adding his own views and making references to Scripture and to both classical and modern writers. The notes and references show that Swedenborg during his course at the university must have been an extensive reader and a very busy student. He shows an excellent knowledge of the Scriptures, of Grecian and Roman antiquities, and of a great number of the classical writers, continually quoting or referring to Cicero, Seneca, Ovid, Virgil, Terence, Lactantius and Sallust, beside a host of others. It is not difficult to see whence came the classical polish so noticeable in his later writings. He uses Creek with an astonishing facility, interspersing it throughout the body of the notes. In one case he uses Latin, Greek and Swedish words in the same sentence.

     The following quotations will give some idea of the quality of these notes. When speaking of the nearness of death the writer says: "I may add some common sayings which have arisen concerning death, which will have more charm if you express them in a lively manner, by gesture, lace and voice, than if you use only eloquence, as: that man is not distant from death by the breadth of a nail, by a foot, or by a step, I Sam. 20: 3; that it follows like a shadow; that it is a point; that its measure is that of the palm of the hand; that it is a race, a farce, a comedy; that we are brought to the extremity; that the play is finished.... The meaning therefore of Publius must be that mortals are equally distant from death, a goal that is never removed even if we are tormented and grow pale with fear on account of it. Suspended in a moment of fleeting time, if we think of the time that is past, that it is possessed by death, - if we think of that which is to pass, - we will confess that there is no difference between a short and a long time. Seneca, Quaest. Nat. 6:32."

     Here we see that as early as 1709 Swedenborg took a very interior view of the nature of time. In his note on a sentence similar to the golden rule, Swedenborg says:

     "The truth of this expression is confirmed by examples of parricides, of malicious men, etc.; as appears from history concerning the assassins of the Julian house, Galba, Gordian and Darius, few of whom died a natural death . . . the artists of death perish by their own art.

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Who, I ask, does not know of the foundation of justice and as it were the master-precept of law, 'that which you do not wish to have done to you, do not to another,' concerning which see Lact. 6: 3; it is also a maxim of divine law, Matt. 7:12; Grot. ib. Luke 6:31; Tob. 4: 16.... He prepares evid for himself, who prepares it for another."

     On the sentence "The injury of another should by no means give you joy," Swedenborg makes the following comments: "Joy at one's neighbor's ills the wiser among men have held in great detestation. Terent. And. 4: I, calls that kind of men the worst; and Naso in Trist. 5:8, says concerning the mocker who was drowned in the sea: 'Never,' I said, 'has there been a more righteous wave.' Even if such men escape human justice they will not escape that of God. Prov. 17:5."

     The above quotations are examples of the quality of Swedenborg's notes in the "Select Sentences." We see how his mind was formed by the truths of the Word and by that reflected light from the Ancient Word which is contained in the Classics. This little work thus furnishes the first link in that chain of evidence which proves how wonderfully Swedenborg was prepared from his childhood and youth to be the human instrument by which the Lord was to make His Second Coming.          ALFRED H. STROH.

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Editorial Department 1900

Editorial Department       Editor       1900

NOTES.

     PRESS Of Other matter seriously curtails our "Monthly Review" department in this number, as also the "Church News."

     NEXT month we propose to continue the publication of "Minor Works Swedenborg," with the first instalment of the important little treatise or "The Word" (De Verbo).

     As summer approaches, the thoughts of members of the General Church centre more strongly on the event of the year, - the General Assembly. This year the opportunity to secure special railroad rates, makes it advisable to hold the meeting at a time which will include the Nineteenth of June, the celebration of which by the General Church as a body, will he an unprecedented occurrence. The indications are that the great interest, pleasure and usefulness which have become so strongly characteristic of these occasions, will be fully sustained. For the special announcement readers are referred to our news columns, page 224.

     THE annual meeting of the Swedenborg Scientific Association is announced for April 19th and 20th. Further details are given in the Special Notice, on page 224. Not inappropriately comes the publication of the minutes of the first or "organization" meeting of this body in the January number of The New, Philosophy, just out. "Bulletin No. I of the Association constitutes the contents-matter of this number, which presents the New Philosophy in its new form as a handsome little magazine of 32 pages. It contains the papers read at the initial meeting; by Rev. Frank Sewall, on the Use to be Accomplished by the Association; by Professor Riborg Mann, on the Value of Swedenborg's Chemistry; by Rev. C. T. Odhner, on Swedenborg's Earliest Scientific Works, and, a List of Swedenborg's Scientific Writings, by Mr. John R. Swanton.

     THE following passage, of itself, sufficiently establishes it to be the teaching of the Writings that the Old Church does not, through being consummated, disappear as an external organization, but persists and becomes worse. "The common principles of faith and charity, represented by the sons of Jacob, become by perversion evils and falsities of that genus, when once the good and truth of the Church are extinguished: and then falsities and evils are super-added; for falsities and evils grow continually in the Church once perverted and extinct." (A. C. 4503.)

     This statement succinctly puts what is taught throughout the Writings; yet this is ignored by those who contend that the Old Church, having been consummated, is no more, and that there remain only the New Church and gentiles or gentile states.

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We can not explain this calm ignoring of the Doctrine; we can only wonder at it.

     THE ACQUISITION OF WEALTH AND THE GOLDEN RULE.

     IN his essay "Search for Contentment" Bolton Hall, while bringing out the truth that seeking selfish ends can never bring contentment, like most socialistic writers splits on the rock of human prudence, by reason of ignoring the Divine Providence. The basis of judgment is made to be, not the supremacy of the Lord's ends of use, - which He is omnipotent to carry out, - but the mere matter of man's needs, limitations, powers and rights. Thus we have given a certain amount of earthly property, and the problem is supposed to be to secure to each an equal share; and the task for justice is, to prevent any one from increasing his share and so lessening some one else's! It is all right to grow rich if it could be done without robbing others but - "unhappily all large and small fortunes are based on private monopolies."

     Now this a fair specimen of much of the logic that is brought to bear on economic and ethical questions by the "special student." One would suppose that the resources of the globe were just adequate to give each man a competence, equal division being made all round. And further, that the basis of determining what each should have, would be the mere question of his creature comfort. For if you introduce the idea that his requirements may possibly extend to include such things as will make him useful you open the door to an unequal division. For, the capitalist and promoter of great enterprises, if he would perform his use, must have more money than the shoemaker needs in performing his. But, according to the theory, he ought not to wish to have his neighbor "inferior in wealth, or opportunity or comfort." (Frank Parsons, on "The New Ideal," in the Topeka Daily Capital.)

     But when the New Church shall begin to develop an economy it will necessarily be from a new starting point, and that is, the true doctrine of Use: which doctrine can be derived from no other than the spiritual source of all truth, the Word now revealed in its true nature and essence. When it is seen that man in himself has interiorly considered, no "rights," but that all that he receives is a gratuity from the Lord, and that this is given him in accordance with the performance of use, and in proportion to the exaltation of the use; - when man shall cease to regard use as his own or as anything else than a Divine thing adjoined to him for the furtherance of Divine ends of use, according to order, and therefore, to that extent, for his own spiritual and also natural well-being, we shall hear no more talk about growing rich at the expense of others; - as if the Lord's hand were shortened that He could not furnish the means for whatever uses - even the most exalted and extended - may make part of his infinite workings with the sons of men. Nor will that man whose genius fits him for more than ordinary use to his fellow man, be deemed wanting in love to his neighbor though the needful means to performing that use include wealth or station or honor above the ordinary.

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     A correspondent of the Pathfinder recognizes part of the truth, thus: "What we need is justice and love, but justice first, which will secure to all equal opportunity to use the bounties of nature to which we are all heirs, and to give those of superior ability and industry their rightful share, and to those of more modest ability what is justly theirs."

     To deny that greed and self-gratification, do threaten the commonweal with portentous consequences, would be irrational, and blind to the signs of the times. To contend that none of modern socialistic or other curative schemes might perhaps operate, if carried out, to arrest the day of evil for a time, would be to ignore the past and its lessons of how Providence neutralizes one evil or disorder with another, and so uses instrumentalities that in more ideal conditions of the people would be inadmissible. But Newchurchmen ought to realize that the real solution of all deep-lying and far-reaching ills, can come from spiritual principles alone, rationally applied to things of the world and of human society there. Therefore we cannot afford to accept from any of the world's thinkers their theories and devices of political and social economy, as being generally and universally true.

"SHELDONISM."

     "SHELDONISM" is the term given by the Rev. S. S. Seward, in a recent communication to the New York Sun, - to a movement inaugurated by the Rev. C. M. Sheldon, looking toward reform of life, under life's varying conditions, according to the test: "What would Jesus do under like conditions?" Circumstances enabled Mr. Sheldon to give a practical demonstration of the idea broached in his widely-known work, In His Steps, when he undertook to edit The Topeka Daily Capital for one week, according to his conception of the highest type of Christian effort. Estimates of the result must vary widely according to the point of view. The edition of March 12th to 17th sold enormously, and was a "nine-days' wonder;" but it will probably not materially affect modern journalism.

     Such strength as this movement has, lies in its appeal to springs of affection and thought which are latent in every human heart, enabling men to perceive the great general truths, that living according to highest standards and in the renunciation of self, is the only truly human life. But these general truths are also obscure ones, and, unless true particulars are introduced, capable of covering any amount of false particulars. Unless the mind is turned away from one's own conceptions of the truly human to the objective, the One Only Standard, - that of the God-Man, Creator and Saviour of the race, - effort falls back upon self, its own strength and righteousness; fallacies born of ignorance and conceit intrude, and self-sacrifice takes the form of asceticism, which is after all only meritorious and not spiritual, because not following the Lord's leading, in the ways of spiritual use.

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     But Mr. Sheldon has no knowledge of the First Principle, the first step in such a cause. He knows not the Lord; because his theology does not. To him Jesus is not the Omnipotent God and Father of all; otherwise he would hardly have dared to propose to himself or to others, the question. What would the God of the universe do if He were in the place of a mere worm whose all of life is drawn from Him. He would have had some truer conception not only of man's limitations, as being a mere receptacle of life, but also of the scope of the regenerate life, of its interior temptations, prompting the heart to inward exaltation, pride of intelligence, self-leading, and self-righteousness, and other evils, which are indefinitely more dangerous foes to the ordinary orderly citizen than such gross, external ones as drunkenness, gambling, etc., - to fight which seems Mr. Sheldon's highest ideal of Christian duty. This reformer is himself an apt illustration of the trend of modern "religiosity" - a better word does not occur,--namely, to cover up with the show of outward godliness the loss of knowledge concerning God; to make the cry "Christianity," hide the absence of its essence. Mr. Seward meets the case well; pointing out the lack of the two essentials, looking to the Lord Himself, and acknowledging no other guide to doing His will than its revelation in the Word, he says.

     "Mr. Sheldon apparently does not accept either of these two requirements of a spiritual life. Although he occupies, I believe, an orthodox pulpit, he is in doctrine a Unitarian. I have read his book, 'In His Steps,' and although I find in it many references to an undefined power or influence that was felt at the mention of the name of Jesus, such as all religious people are in the habit of using, there is no clear or unmistakable statement of the necessity of any supernatural or Divine work in the soul, which Jesus and Jesus alone can do.

     "On the contrary, his constant teaching is that we must follow the example of Jesus; the great aim must be to discover what Jesus would do under any given circumstances and to do that. This is Unitarianism pure and simple. It is making Jesus a mere example, not a Divine Being come down on earth to do a supernatural work for men. Such teaching, from a so-called orthodox pulpit, received with toleration, or at least without protest, by so many so-called Christian people, affords most damning proof of the decadence of faith.

     "And this is not all. Mr. Sheldon and his followers not only fail to grasp the real mission of the incarnate Jehovah in the world, but they also give us no guide through the wilderness of this life, except our own conceptions of what Jesus would do ii He were living in our time. Jesus Himself had no such criterion of conduct. He came to do 'the will of the Father' which sent Him. That will was formulated for Him in the Ten Commandments, 'As I have kept My Father's Commandments,' He says. He came 'not to destroy the Law or the Prophets, but to fulfil them.' He did fulfil them by living them out infinitely on every plane of being from the highest to the lowest, and by meeting and overcoming all the enemies of mankind in doing so. It is in this sense that He is 'an example' unto us. By keeping the Commandments and overcoming all opposition in keeping them He took to Himself 'all power in heaven and on earth' and made it possible for us to keep them in His name and strength.

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In this way He wrought an actual and Divine salvation for us, made Himself an adequate object of faith and belief, and rendered it possible for us to follow His example by keeping His Commandments if we would. For this reason He said: 'If ye keep My Commandments, ye shall abide in My love; even as I have kept My Father's Commandments and abide in His love.' In this way the Lord Jesus Christ becomes a Divine and supernatural Redeemer and Saviour, and since the Ten Commandments are sufficient for all our wants, He also gave us an infallible 'lamp unto our feet and light unto our path.'

     "This, I submit, is very different from the sentimentalism of Mr. Sheldon. It points out to us a 'plain path' in the Commandments as they are explained and illustrated in the Bible, and affords us all the stimulus and confidence that we can possibly stand in need of in keeping them. Such a belief is adequate for the salvation of the world. Nothing else can do it. "S. S. SEWARD."
Monthly Review 1900

Monthly Review              1900

     THE April New Church Review, as usual. spreads a bountiful table. We have space only to mention the very interesting account, by Rev. James Hyde, of the "Muggletonians and the Document of 1729.)1 This remarkable foreshadowing of the New Church doctrine of the Lord, has been noticed in previous numbers of the Review.

     PUBLICATION Of the following work is announced: Dreams of a Spirit-Seer, illustrated By Dreams of Metaphysics, by Immanuel Kant. Translated by Emanuel F. Goerwitz, and edited with an Introduction and Notes, by Frank Sewall. London: Swan Sonnenschein and Co., Lim. New York: The Macmillan Co. 1900.

     The announcement includes the following advertisement:

     "In this brilliant and witty little treatise from Kant's earlier period the author makes his contemporary, Swedenborg, the object of the shafts: of his satire aimed at metaphysics and speculative philosophy in general. That the "Dreams" has never before been published in English may be owing in part to the author's subsequent exclusion of it from the authorized edition of his works. Far from lacking in intrinsic interest and value the work is now seen, in the light of recent German criticism; to hold an important place in the genetic development of Kant's whole system, especially as exhibiting the influence of Swedenborg's doctrine of the 'Two Worlds - the subject chosen by Kant for his Inaugural Dissertation. This influence has been discussed at length by Professor Hans Vaihinger, of Halle, in the Kant-Commentarr, Vol. II., and in recent numbers of the Kalzt-Studien; by Professor Heinze, of Leipzig, in his 'Observations on Kant's Lectures on Metaphysics; in Abh. d. Sachs. Gesell. 3. Wissenchaften, Leipzig, 1894; also by Dr. Prel, in his edition of Kant's Lectures on Psychology, Leipzig; and in Robert Hear's Der Angebliche Mysticismus Kants, Brugg, 1895.

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The present editor gives a resume of these discussions in his introduction to the "Dreams" and accompanies the text with illustrative citations from Swedenborg.

     New-Church Messenger. March 14th.

     Are the Churches becoming Non-Spiritual? A Symposium. The first contribution to the discussion of this subject is by Rev. P. B. Cabell, who answers, that the Churches-understanding thereby the Jewish, Catholic and Protestant Churches - are not becoming less spiritual because, as he shows, the Writings plainly teach that the very lowest ebb of spirituality was reached centuries ago. He hopes, however, that the spiritual lifelessness is soon to give way to better things, although he offers no convincing reason why a process of deterioration which required ages fully to accomplish should require, to reverse the order, only a few years or decades.

     Rev. John Goddard finds a reply difficult to make, 1st, because his individual observation and experience are inadequate; 2d, because the Doctrines, while condemning the falsities of the old faith, state over and over that falsities do not condemn; and 3d, because it is not permitted us to judge of the interior characters of people. But he notes the strong tendency of the Churches today to take more interest, not in doctrines or the divine law, but in people and their trials and hardships, - to show "a respectful and interested attitude toward all appeals to a better life." But the true quality of this "good of life without doctrine" is strikingly suggested by ingenuous testimony to another tendency, viz., to "quiet unbelief." A Presbyterian elder is quoted, for instance, as saying: "I have wondered whether Frederick Harrison's idea of immortality, namely the immortal effect of our good deeds upon those who follow us, was not about all the immortality there is." The great development of secularism, is also noted, in Church methods and appeals, not excluding the New Church. Finally, - "What the prevailing state is, and what the outcome will be, is beyond my ken."     

     Rev. T. F. Wright is not pleased with the subject of discussion. Man is not allowed to judge; the attention of the people needs to be led outward rather than inward; and "in doing our great task we have not a moment to lose in merely matching opinions about other people." He is content, therefore, with saying that in Cambridge "a strong effort is making to lead all Churches to put forth the tender branch and leaf of the fig-tree." There, forty churches are saddled with a sense of responsibility, apparently, for the ninety thousand population, - over 2,000 apiece, - so that each Church has been asked to take in charge a proportion of the uncared-for ones, and "to extend Christian friendship to the people of its district, especially to those not connected with any Church He adds - "It has been my duty to meet with some of the Churches or their officers and indicate the work to be done." A "discreet committee" is appointed to study its district and find out the way to serve it.

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"All existing agencies of good are recognized and utilized and strengthened while some new ones are developed." "By some such way as this I look for the spiritual improvement of the Churches, or on the other hand, for their destruction as bearing nothing but leaves."

     Mr. Wright's statement excites in the mind a certain questioning impulse. Why characterize spiritual offices vaguely as "extending Christian friendship?" Is any committee, however discreet, entitled to go about compassing spiritual elevation for people who do not want it? Are the "existing agencies" churchly instrumentalities, according to what the Writings show "the Church" to be? Is there anything in either the giving or the receiving of these ministrations which involves a real uniting on the spiritual grounds of the two essentials of religion? That is, are those ministrations based on and directed to the establishing of the worship of the One Lord as He appears in His opened Word, and to the pointing men to the only source of truth on this subject, - the Writings of the New Church? If so, then it was a serious mistake not to make that feature clear beyond question.

     Rev. Oliver Dyer answers the question concerning the Churches' becoming non-spiritual with the flat statement that according to his observation they are; and he draws an unencouraging picture of the "pernicious sentimentalism and meretricious humanitarianism" which are making the churches of the day a reflection of the world and of nothing higher. Mr. Dyer's contribution would have been strengthened by showing that his observations were no more than confirmations of distinct Doctrine on the subject.

     Rev. Baman N. Stone, answers the question, by describing the changes observed in the religious state of his community, Fryeburg, Me., during a quarter century. His account is a repetition of similar experiences throughout New England, the vastation of which section is almost beyond belief; - chapels closed or attended by only a handful; pulpits secularized, Church and Bible supplanted on Sundays by idleness, newspaper reading or social visiting; - a dark but a familiar picture. (March 14th.)

     The Symposium is continued on March 21st, by the Rev. Lewis F. Hite, who opines that "never in the history of the world was there more spirituality in the Churches and in common life than in our day." Although it seems to him that "personal and corporate greed was never so insatiate, nor so hurtful to the public welfare as now; on the other hand, it is equally apparent that the forces of unselfish love were never so powerful nor so intelligent as they are at this moment." He states that early in the eighteenth century the struggle for knowledge and possessions began to be permeated by new ideas and purposes, which looked not to self but to giving, - distributing one's own for the common good. "If we bring to mind such phrases as the Fatherhood of God, and brotherhood of man, the common good, humanitarian interests, altruism, and if we pause to consider such facts as the rise of democracy, the growth of charitable institutions, reform of the penal code, the evangelistic movement and foreign missions, the softening of religious dogmas and sectarian animosities, the Salvation Army and work in the slums, the Parliament of Religions and the Peace Conference, we shall catch the spirit of this New Age."

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     "Swedenborg is the key which unlocks the meaning of all this. It is his doctrine of unselfish love, which, taken up by the modern world into its life, has wrought all these changes."

     To be sure, he states that altruistic claims are made for opposing principles; that the two greatest nations of Christendom are engaged in wars which stir their peoples to their moral and spiritual depth, for and against these wars, and he admits that the highest motives are claimed by both sides in these Issues; but in this he finds his solace, - that "neither greed, nor race feeling, nor argument, would stand, but for the support which the motives and purposes of unselfish love give to these movements;" - referring to the extension of the benefits of civilization and the real welfare of the peoples concerned.

     But with unsuspecting candor the writer proceeds to give away his argument by arraigning the insincerity that pervades modern life in a way that makes his lauded altruism topply on its feet. He says "By means of newspapers, books, and public addresses, the deliberate manufacture of public opinion in the interests of party, class and corporation, is pursued with unrelenting purpose and with a magnitude and force at once amazing and paralyzing... The result is, and this is the danger of it, that the truth is made inaccessible. The public mind, as a consequence, is a troubled sea of conflicting interests, opinions, misconceptions, and misrepresentations, in which the largest and most powerful interests can, by combination, make and control, for a time at least, the current of opinion and work their will."

     We could not have wished our point made stronger, namely, that the professions of altruistic and philanthropic motives which rouse in this writer so rosy a view and vision of the future, are but the manifestations - for great part - of a spirit which may be described as the quintessence of lying; falsehood reduced to a fine arts by unprecedented skill in perverting truth. The dawn of the new age was attended with greater natural light among men, to whom the principles of morality, ethics, altruism, and every form of natural good, became visible as never before. But though these natural goods, like natural freedom, are so necessary as a plane for the establishment of their spiritual and real counterparts that Providence, for their sake, has changed the face of the whole world and of history, - still, while they remain merely natural they are no more worth than the tyranny and bigotry of the Dark Ages that preceded them. Therefore, when a wicked and vastate world, with eyes new opened to see the natural powers of the truth (for truth alone has power), launched out into unprecedented enterprises of civilization and of natural development, improvement and apparent beneficences, it was not with heart made new, but with merely a new cloak for old, unregenerate loves of the world and of self. In common with a writer already cited, Mr. Hite thinks that the Churches, though feeling "a loss in the influence of their distinctive features," are consequently coming to lay more stress on the essentials of the Christian life."

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That is to say, doctrine is weakening, but life is improving! But what, then, O Hopeful Ones, is the need of a new revelation of doctrine, if the mere laying aside of certain false doctrinal forms is sufficient to lead to the higher life? Is there any real removal of falses except by the truth, acknowledged and made supreme in the life? Is there any other way to the Lord than by the Door of His providing?

     The New Christianity. A monthly paper published at Ithaca, N. Y., by the Rev. S. H. Spencer, who is also editor. Formerly edited by the Rev. B. F. Barrett, and advocate of the "broadest" kind of "Swedenborgianism." Its platform includes the application of "New Church principles to the solution of all great questions, ethical, therapeutical, economical, and political;....showing the vital relation of the New Jerusalem to human society;...proving the truth, heavenly origin and practicality of the New Church doctrines by ultimating them in discovered laws and systems of social life" (December, 1899). It claims to "represent the prophetic function" of the ministry (ibid) and the sense in which we art to take this may be gathered from the statement, - in the January number, - that "It is a great mistake to confine ones self during life to a single writer on theology or eschatology." Other minds and generation; are needed to develop further even the greatest system, and "possibly to remove the earlier crudities." "To have the religious and inmost life guided by a revelation as a finality, is to exclude from the view all but the one little shaft of heavenly light and quickening, from the lack of newness and breadth."

     The Neukirchenblatt reports that revision of the German translation of the Word is progressing slowly but steadily. The Rev. L. H. Tafel, who has undertaken the revision, is now assisted by Rev. Emanuel Goerwitz, and his father the Rev. Fedor Goerwitz.

     RECEIVED: Psychiasis; or, Healing Through the Soul. By Rev. C. H. Mann, Mass. New-Church Union. Boston, 1900, pp. 158. Cloth, 75c Paper, 35c.
INTERESTING LIFE STORY 1900

INTERESTING LIFE STORY              1900

     THOSE who are so constituted, mentally and spiritually, that they can receive the Divine Truth, will sometime be led to a knowledge of it. Those who desire spiritual light will not be left forever in darkness. The interior aspiration of the heart, which is an affection of truth from good shall in due time be perfectly satisfied. But as states of human minds are of endless variety, no two persons can ever have the same spiritual experiences, in the reception of the Heavenly Doctrines.

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And no one can receive these doctrines without first passing through states of preparation. The "ground" as to the mind must be prepared, before the "seed" of truth can be implanted, that it may grow and produce "fruit." This preparation, in the first place, is the removal of some of the grosser falses which have been derived from erroneous teaching in the old Church. Those who can be brought from darkness to light are led in wonderful ways to the gates of the New Jerusalem, in order that they may enter into the heavenly city, and enjoy the beauties and the glories within.

     More than sixty years ago, in the part of Ohio called the Western Reserve, there lived a young girl whose father was a Methodist preacher. She heard the name of Swedenborg mentioned in such a manner as to give her a favorable impression, and to cause a desire to know something about the man. Her father could give her no definite information, but did not speak unkindly of him. She grew up to womanhood and naturally became a member of the Church; but the teaching was not satisfying to her mind.

     Some thirty years ago, she was on one occasion in company with a New Church lady who mentioned Swedenborg With great eagerness she at once asked the lady whether she knew what sort of a writer Swedenborg was, and if so to tell her all about him. Reply was made that there was so much to tell; but a few points of doctrine were stated, and some reading matter was gladly furnished. She took up the study and was exceedingly delighted. for it was to her the dawning of a new spiritual day. Her husband was a Judge, and had also long been a devout Methodist. It was not long before he began to read with interest, and also received the Doctrines.

     In the spring of 1894, the writer of this found that now aged couple at their home in McConnelsville, Morgan county, Ohio, happy in the faith of the New Church. But just before my arrival there on my next tour, six months later, the venerable Judge passed into the spiritual world at the age of about eighty-eight years; having been active in the profession of the Law previous to his departure, and up to within two or three hours of that event.

     The lady above spoken of, now eighty-one, and a lady friend of the same place also quite advanced in years, were baptized by the writer on November 15, 1896. Many years before they had been desirous of being baptized into the New Church, but were told by a missionary who used to visit them, that their re-baptism was not necessary. Those two ladies are now members of the General Church of the New Jerusalem, having joined that body in November, 1899. And they regard it as a great and a happy privilege, to be members of the Lord's visible New Church in the world.                    JOHN E. BOWERS.

     WE have received notice of the demise of Mr. James Robert Dill, of Ross County, Ohio, under circumstances which though distressing and pathetic have their bright side, in the spirit of self-sacrifice they seem to evidence in him, a spirit which according to testimony of friends had been his in a marked degree. In caring for a rabid cow as an act of kindness, he was inoculated it would seem, inducing a mental and physical condition which brought about his death. This occurred March 15th. He was born in 1868 and baptized in early childhood into the New Church, of the external organization of which he became a professed member.

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Church News 1900

Church News       Various       1900

THE GENERAL CHURCH OF THE NEW JERUSALEM.

     Huntingdon Valley, Pa. - (Bryn Athyn.) Church activity, especially in the social line, has been somewhat checked by epidemic measles, "grip" and other ills; and we hear of similar experiences in our sister settlement, in Glenview. Even the doctrinal class attendance has shown the effects, and school work has been seriously interfered with.

     The ministrations of Rev. C. T. Odhner, and others, to the Scandinavians of this neighborhood, have recently borne fruit in the baptism of Messrs. Peter Ahlberg and Peter C. Larsen. This took place on Sunday, April 1st, Pastor Synnestvedt officiating.

     On Monday evening, April 2d, members of the Social and Civic Club discussed the subject of "Speculation: is it Legitimate?" Pastor Synnestvedt read from a daily paper an editorial on the methods of speculators, and how the "deals" in commodities mount up to many times the quantities actually in existence, a mere fictitious proceeding and merely a cloak for gambling pure and simple. But the question is, "May money be so invested and still perform a good use; is it permissible?"

     Mr. John Pitcairn was called upon, in this connection, to give the benefit of his experience and judgment in business matters. He quoted the Century Dictionary's definition of "speculation," as being "the investing of money at a risk of loss: on the chance of unusual gain: specifically buying or selling, not in the ordinary course of commerce for the continuous marketing of commodities. but to hold in expectation of selling at a profit upon a change in values or market rates." He described buying on "margins" - i. e. deposits made, to protect the agent or broker, in expectation of paying the bulk of the price out of profits expected to accrue by selling again at an advance. Other technicalities of the "exchanges" were explained. Mr. Pitcairn dwelt upon the distinction between legitimate buying of needed commodities in anticipation of an advance, as against buying with no object of performing a use, but only for profit. In the one case use is the end, and profit only secondarily; and in the other, it is reversed, use being wholly subservient. He said that speculation may be introduced into any enterprise, and testified to the demoralizing effect upon industry when making profit is put above use and absorbs the thought and energies that should be devoted to perfecting use. In general, he warned young men against the desire to get rich quick, - "get something for nothing." Even on prudential grounds such speculation is foolish, for against the men whose whole skill and training lies in manipulating the values involved. it is playing against loaded dice; the chances being perhaps one in a hundred.

     The general consensus seemed to be that it is mainly a question of motive, - whether that be charity or use, or not; and that the great importance of the thing is its effect upon character. Nothing is more generally demoralizing than to lose "use" as the pivot of one's aims and efforts.

     The Principia Club met on February 19th. In furtherance of a plan to take up Swedenborg's scientific and earlier works in chronological order, in order to gain familiarity with his scientific development. two papers were read; one by Mr. Alfred H. Stroh, on "Swedenborg's Earliest Publication." (Daedalus Hyperboreus) and one by Prof. E. S. Price. on "Swedenborg the Poet." These were much enjoyed, and request was made for their publication in New Church Life; this was arranged for.

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     Rev. G. G. Starkey, as a matter of privilege, secured attention as to a petition that he was about to send to Senator J. H. Gallinger, in favor of a proposed bill to limit and supervise the practice of Vivisection, in the District of Columbia; he stated that he would be pleased to receive names of any who cared to sign. The speaker said that the proposed bill gave every possible safeguard to legitimate investigation There are two sides to the practice of vivisection, even Swedenborg having made use of facts obtained in this way. But no excuse is conceivable for the widespread, reckless and useless infliction of horrible tortures that are perpetrated on brute creation by irresponsible and hardened dabblers and experimenters in science. This taste for playing upon the sensations of the lower animals has borne bitter fruit in the horror of the age, - Human Vivisection. In the interests of morality it is imperative that this brutalizing process be arrested and such experiments placed under responsible supervision.

     Other speakers followed in similar vein. and Dr. Farrington confirmed the alleged wide extent of the practice; but a proposition to endorse the bill by vote was negatived, owing to lack of time for members to form a rational judgment of the merits of the bill. The meeting adjourned.

     The Club held its next meeting on March 19th. After the regular business had been transacted the Rev. C. T. Odhner gave an interesting and instructive account of all of Swedenborg's works which are published in the Swedish language. He showed that these works contain the germs of man) of Swedenborg's philosophical doctrines which he afterwards more fully elaborated: and spoke of the desirability of having them made available to English readers.

     A communication from the Rev. Frank Sewall, the president of the Swedenborg Scientific Association, was also read and its contents, - its suggestions in regard to the Principia club sending a report to the annual meeting of the Scientific Association, - and as to the members contributing papers, were favorably considered.

     Philadelphia. - The annual meeting of the Philadelphia Society was held on Sunday, March 4th, about thirty-five members attending. Rev. Emil Cronlund, in a short report, noted the progress made during the year, as evidenced in the attendance on Sunday, the average having increased from 18 to 27, and the offerings being in proportion.

     The average attendance at the doctrinal classes has been fourteen. The Treasurer's report showed that financially the Society is in good condition, there being a small balance on hand. The Treasurer called attention to the tendency to leave the support of the Church uses to a few, and emphasized the importance of every one doing something, if the work is to continue successfully and grow.

     Glenview, Ill. - Owing to the prevalence of sickness here there is little of Church news to chronicle for the Life this month.

     LETTER FROM MR. BOWERS.

     Michigan. - New Church people have recently been visited at Jackson, Charlotte, Caledonia and Gorand Rapids. In each of these places there are one or more believers in the Heavenly Doctrines, who are pleased to see a missionary Some of them manifest an ardent affection for spiritual verities, and an intense interest in the things of the Church. The sublime truths of the New Revelation are to such persons the very "light of life." The internal of the light of life, is the fire of love, by which there is given strength from the Divine to endure even to the end. They who spiritually endure, realize in some measure, how great a deprivation it is not to enjoy association with those whose life's loves are similar to their own.

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Dark days may come, occasionally, and be succeeded by a kind of night; and then they that are becoming wise patiently await the dawning of the morning of a new state. Those who cannot have the privileges of the visible Church in this world, according to the desire of their hearts, will be prepared for the greater blessedness in the New Jerusalem above.

     At Gorand Rapids, a New Church lady related to me her experience, some years ago in the east, with so-called "Christian Science." She obtained a copy of the Text-book, for the purpose of investigating the strange modern persuasion at its source. The contents she found to be incoherencies throughout, - no rational explanation of anything, but a confusion of ideas everywhere. The most absurd, monstrous and insane assertions occur all through the book. The author makes the Lord Jesus Christ, the God of heaven, to be a mere man, calling Him "the human founder" of Christianity, and deifying herself. The book is an imposture on its very face, there being nothing of science in it or about it. and the tone of its teaching being contrary to that of the Sacred Scriptures. That was enough.

     The lady referred to decided to dispose of the copy of the volume to a certainty. Accordingly, one day when she was just in the act of going toward the stove to put it into the fire, an acquaintance stepped into the room, and seeing what she did, cried out: "What are you going to do? Here, give me that book! I want it!" The emphatic reply was: "No, you can not have it; I will burn it!" And straightway to the blaze it went.

     Our New Church friend came into the belief of the new doctrines, out of the old church, and, as the above incident shows, she is a woman of strong convictions and conscientiousness. She applied for membership in the "General Church of the New Jerusalem."

     On Sunday, March 18th, I preached in a school house, near Greenlake, sixteen miles south of Gorand Rapids. Including several children, 27 persons were present. JOHN E. BOWERS.

THE CHURCH AT LARGE.

     Pennsylvania. - Rev. J. E. Smith has continued to visit the centres at Allentown, Chester, Montgomery's Ferry (where interest continues steadfast). Stormville and the eastern shore of Maryland. At Stormville the desire to form a society has been delayed through fear lest the "Chapel of the Divine Providence" (built as a thank-offering, for the use of any Church desiring it) - might not continue available. This fear seems groundless. The audiences here nearly fill the building. Audiences at lectures at Ben Venue, Hamilton and Little Germany, have overflowed the houses. Elliottsville nearby has sent an invitation to lecture.

     Chester has discontinued services but hopes to arrange for week night lectures.

     By arrangement with the Maryland Association one Sunday is given to work at Preston, Md., and vicinity, and at Richmond, Va.

     Rev. A. B. Dolly has continued effective work at Harrisburg and Lancaster, where he has received encouraging support. Swedenborg's Birthday was celebrated in the parlors of the Franltlin House, Lancaster. Mr. Dolly gave an account of Swedenborg's preparation for his work, and remarks were made by others.

     Maryland. The semi-annual conference of the Ministers of the Maryland Association was held in the church of the German Society, Baltimore, February 22d. Revs. Frank Sewall, of Washington; P. B. Cabell, F. E. Waelchli and G. L. Allbutt. were present, and several friends from the two Baltimore Societies. The topic: "How to Think of the Word" was introduced by Rev. Mr. Cabell. After dwelling on the wonderful adaptability of the written or printed Word as a means for fixing the Divine instruction which would otherwise be lost in air, and on the exalted character of even its literal contents, and the charm which never grows old, from the Divine presence in it, the paper bring; home the teaching of the Writings, that especially are we to think of the Word spiritually, that is, from its Divine life, or from the Lord who dwells in It, and only secondarily of its wonderful history as a book, of its singular power over minds, etc.

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     Mr. Allbutt read a paper on "The Relation of the Sacred Scripture to the Writings," his position being that whilst the Writings are to be regarded as a divine revelation, a body of doctrine drawn by the Lord from the Word to open up its meaning to us, the Sacred Scripture is to be regarded pre-eminently as the Word (T. C. R. 214), because it is written in such a way that Divine Truth on every plane closes into it. The Writings show how communication with Heaven may be obtained; the Sacred Scripture as the Word, in its rightful use, gives that communication.

     Both papers were fully discussed. Mr. Waelchli objecting to such wording as excludes the Writings from being the Word as to its spirit, or internal sense. The ladies of the German Society provided lunch; and in the evening a "most enjoyable tea-meeting was held, with toasts to George Washington and others to various institutions of the Church, with responses.

     At 7:30 a public missionary meeting in the auditorium listened to addresses by all the ministers on the subject of the Divine Providence.

     Illinois. - The Committee to which was referred the resignation of the pastor of the Chicago Society. the Rev. Lewis P. Mercer, - reported to the Society in terms glowing with appreciation of Mr. Mercer's twenty-three year's of activity in his present relations, his tact, sympathetic adjustment and the technical perfection of his deliverances, his ability as a doctrinal expositor, intuition of spiritual truth and rare faculty of expressing the same, added to which is a faithful persistence and conscientious performance of duty under conditions often most discouraging and in the face of indifference and defection." Recognizing that the change of relations contemplated does not involve a farewell to their friend and brother and his family they received his resignation as pastor, with gratitude to have been allowed so long to enjoy his ministry, and with the prayer for Providential long continuance of his life and powers.

     The Church of the Divine Humanity in Chicago reports satisfactory progress. Congregations have been good and all the interests of the Church well sustained. The pastor is slowly regaining health and vigor. Thursday evening lectures have been devoted to the study of the True Christian Religion. At the afternoon Children's Parties, through much-enjoyed songs and games, the children become better acquainted, and some are brought into the Sunday-school who have previously attended no other.

     At what is known as the Union Egypt Church two New Church families who attend, aided by the distribution of tracts by Mrs. Bassett, of Peoria, have introduced some knowledge of the doctrines, and the Illinois Association Missionary has officiated several times.

     Michigan. - The annual meeting of the Detroit Society took place on January 8th. The following paragraph in the Pastor's Report concerns the newly inaugurated evening services:

     "The evening services were at first designed to extend the knowledge of the heavenly doctrines to strangers, and for that purpose they were advertised in various ways; but as they failed to attract the attention of strangers, and as those of our own number who attended, evinced a great interest in the teaching presented, the services were continued in the Sunday-school room, where, instead of a sermon or lecture, the pastor gave instruction direct from the Writings, treating of the discrete degrees in the human mind.

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With the New Year the subjects of instruction will be the claims of the Writings, to be followed by the consideration of Spiritism, Mental Healing, and other subjects.

     Berlin, Canada. - The Neukirchenblatt announces the resignation of the Rev. L. H. Tafel from the Assistant Pastorate at Berlin, to take effect September rst. In the meantime he will be looking for some other field of usefulness.
GENERAL ASSEMBLY 1900

GENERAL ASSEMBLY              1900


SPECIAL NOTICES.
     The Fourth General Assembly of the General Church of the New Jerusalem, will be held at Bryn Athyn, near Huntingdon Valley, Pa., beginning on Sunday, June 17th, and closing on Thursday, June 21st, 1900.

     The Council of the Clergy will meet at Bryn Athyn on Tuesday, June 12th, continuing its sessions until Friday, June 15th, inclusive.

     The General Meeting of the Teachers' Institute will be held at Bryn Athyn, on Saturday, June 16th. A meeting of the Parents and Teachers will be held Saturday evening.
SWEDENBORG SCIENTIFIC ASSOCIATION 1900

SWEDENBORG SCIENTIFIC ASSOCIATION              1900

     The Third Annual Meeting of the Swedenborg Scientific Association will be held in New York, at the rooms of the American Swedenborg Printing and Publishing Society, 3 West Twenty-ninth Street, on Thursday and Friday, the 19th and 20th of April.

     The proceedings will include, hearing Reports of the Committees on Progress in Translation or Revision of the several Works to be Published, and on the Plans for Co-operation therein with the Swedenborg Society of London: and on the future publication of the Association's Proceedings.

     Also accounts will be presented of the studies pursued in the associated bodies, during the year, and of new publications of Swedenborg's scientific works.

     Essays will be read on topics relating to the Principia and other of Swedenborg's early works.

     Inquiries, or offers of papers, may be addressed to the Rev. Frank Sewall, Washington, D. C.

     Applications for Membership may be made to Mr. Edmond C. Brown, 132 Nassau Street, New York.
ADDRESS SUPPLIED 1900

ADDRESS SUPPLIED              1900

     IN response to a request we would state that the specific address of M. F. Hussenet, whose offer to furnish board for a few persons during the Exposition, we published last month, - is Sente des Chanioux, S. Cloud, near Paris, France.
DIVINE TRUTH IS THE WORD 1900

DIVINE TRUTH IS THE WORD       ANDREW CZERNY       1900


NEW CHURCH LIFE.

Vol. XX. MAY, 1900. No. 5
     THE Gospel of John opens with the words:

     "In the beginning was the Word and the Word was with God, and God was the Word."

     By these words is not meant the Word in the Letter, for that was not with God, in the beginning, but the Divine Truth is meant, such as it is in the Lord. And the teaching is, that - "the Word is the Divine Truth, which in its Essence is the Infinite Existence from the Infinite Esse, and is the Lord Himself as to His Human. This is the very Itself [hoc Ipsum] from which Divine Truth is now proceeding and flowing into heaven, and through heaven into human minds" (A. C. 4687).

     Such is the Word as it is above the heavens. It is the source of all the light and life which fills the heavens. Being above the heavens means, above all finite apprehension; hence it cannot communicate itself to any one. But from this Infinite Existence proceeds Divine Truth immediately and mediately, into every plane of the created universe, spiritual and natural. Concerning the immediate influx we are taught, that Divine Truth thus inflowing - "cannot be heard by any one, not even by any angel. In order that it may be heard it must first become human, and it becomes human by passing through the heavens" (A. C. 6982). This form of the Divine Truth was represented by Moses, of whom it is said, that "he was not a man of words," which signifies that Divine Truth immediately proceeding from the Lord cannot be perceived.

     In order to accommodate the Divine Truth to the apprehension of angels and of men, the Lord created things successive, by which as media the Divine Truth might be communicated.

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But the first of these media is fuller of the Divine than that as yet it can be received by any finite being. On this account the Lord created another successive, by which the Divine Truth might in some part be receptible. These two successives are above the heavens, and form, as it were, radious belts around the Sun of heaven, which is the Lord. From these there is a continual succession of media, down to the very ultimates with man, and even into nature. By this chain of media all things are held in connection with the First Esse (A. C. 7270).

     This is very important teaching in connection with our subject. It not only explains how the Divine Truth, or the Word descends from the Lord, but teaches also, that it never appears unveiled to any finite being. From other passages we learn that both the mediate and immediate influx is into every plane of the created universe, but with this difference, that the former passes into the lower through all the intermediate degrees, while the latter proceeds directly from the Lord into each plane.

     We wish to call particular attention to the fact, that the Divine Truth, although flowing both mediately and immediately into every plane, does not reveal itself to any finite being, not even to the angels of the highest heaven. What men and angels see is not the Divine Truth, but some medium through which the Divine Truth comes to them. These media are appearances of truth; but they are generally called truths, and even "Divine" truths; not that they are Divine in themselves, but because the Divine is in them, and they serve a Divine use. Accordingly the term "Divine," when thus applied, is to be taken in a qualified sense. So likewise the term "Word," when it refers to these media; for strictly speaking the Divine Truth is the Word, and that is above all finite apprehension. That the Divine Truth does not appear to any man, nor even to any ange1, is taught in many places; as for instance in Arcana Coelestia, n. 7270, of which a condensed statement has been given; as also in passages like the following. We read:

     "To be sent from God" is to proceed from the Divine, and is also the Divine going forth from Him; for he who proceeds from the Divine, receives the Divine, and advances it further" (A. C. 6870). And especially the following:

     "That which proceeds from anything derives its essence from that from which it proceeds, and is clothed with such things as serve for communication, thus for use in a lower sphere" (A. C. 5689).

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     From these statements it is plain that the forms through which the Divine Truth manifests itself, are not Divine, but that the presence of the Divine in them gives them that appearance; and it is proper to call them so in that sense. Hence when we speak of the Word, (meaning the collection of books generally so called), as the Divine Truth, we speak according to appearances.

     The whole teaching on the subject amounts really to this; that the Divine Truth, or the Word in itself, surpasses all finite understanding; and that the difference between mediate and immediate influx is simply this, that the former reveals the presence and operation of the Divine Truth to such as are able to perceive it, and the latter does not. The Divine Truth is veiled on all planes, even on the highest, or celestial plane. It is veiled by a series of veils of different degrees of density. As one ascends into the heavens one veil after another is dropped, but there always remain those above each plane; for even above the highest heaven there are these radiant belts, which conceal and temper the Divine Truth before it inflows with the angels. Thus much on this point. Now a word about these forms or accommodations of the Divine Truth which are called the Word. The Writings treat in general of three forms, called respectively celestial, spiritual and natural, or as many as there are degrees of the human mind, and accommodated to their reception. But there may be, and no doubt are, an indefinite number of particular forms within these degrees. There are many provinces in the heavens, and in each of them innumerable societies; and the angels of one province differ greatly from those of another with respect to the degree of their intelligence and wisdom, hence as to their perception of the Divine Truth. In each society there is the Word in ultimate form; and that form may vary considerably in the different provinces of heaven. But however much the external forms may vary, there can only be one essence to them all. On our earth there have been several revelations, each differing from the rest; but each came as the Word of the Lord to the Church to which it was given. And if there had been a thousand revelations, the difference between them would simply have been as to form; for they would all have proceeded from the same Source, and would have had the same essence.

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Each one would have treated, in the supreme sense, of the Lord alone, and all would have been given for the one common end and object, namely to conjoin man with the Lord. Inmostly in each of them there would have been the Word, which in the beginning was with God, and which was God.

     The Oneness of the different dispensations on our earth, in respect to essence and purpose, is clearly taught in the Writings. It is there shown, that the internal teaching of the New Testament is the same as that of the Old Testament. It is also shown, that the Internal Sense of both Testaments teaches the Doctrines now revealed for the use of the New Church. Innumerable parallel passages from both Testaments are adduced to illustrate and confirm them - so many proofs of the fact that they are all one Word. Besides this, there is revealed to us this memorable fact, that the Ancient Word at first consisted merely of a collection of the perceptions of the men of the Most Ancient Church, formulated, of course, to suit the genius of the men of the Ancient Church. There is also in the Word a prophecy to the effect, that the Ancient Word is to be raised up again at the end of the Church. This prophecy is to be found in Luke xviii, 33, in the words:

     "And the third day He [i. e. the Son of Man] shall rise again." By the Son of Man is here meant the Word as it was understood in the Ancient Church, as the following passage teaches. We read:

     "Hence it is plain that Truth Divine was what was rejected by them, spitefully entreated, scourged and crucified. Whether we say Truth Divine or the Lord as to Truth Divine, it is the same thing, for the Lord is essential Truth, as He is the essential Word. The Lord's rising on the third day implies also, that Truth Divine, or the Word as to its Internal Sense, as it was understood by the Ancient Church, shall be raised again in the consummation of the age, which also is the third day. Wherefore it is said, that then shall appear the Son of Man, i. e. Truth Divine" (A. C. 2813). The consummation of the age signifies, of course, the end of the Christian Church.

     All this goes to show, that the Word is a Unit. The difference between the several dispensations is simply a difference as to form. The unwritten Word of the Most Ancient Church passed down to the Ancient Church, where it was reduced to writing; the latter again, as to its internal teaching, is contained in the Internal Sense of both Testaments of our Word.

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And the same Ancient Word was finally resuscitated in a form differing from all the rest.

     From all the teaching on this subject, we draw the following conclusions:

     1. Divine Truth is the Word on all planes.

     2. This Word surpasses all finite apprehension.

     3. The various finite forms in which the Divine Truth comes to angels and to men, are not the Word, but they are so many media through which the Word is present on the lower planes.

     4. These media are called the Word because the Divine is in them, and operates through them; and on that account it is proper to call them so singly, and collectively.

     5. No single one of these media ought to be called the Word to the exclusion of the rest, as they are all simply coverings and vehicles of the Divine Truth, and nothing more.
     ANDREW CZERNY.
LIVING BREAD 1900

LIVING BREAD       N. D. PENDLETON       1900

     WHEN those Jews who followed after Jesus saw His power of working miracles they began to speculate as to whether He were that Messiah who was to come and deliver them from bondage and set them above all peoples.

     When they saw His miracle of the leaves and fishes they cried, "This is of a truth that Prophet that should come into the world. For a time they were convinced, and fancied that their deliverance was at hand, and straightway willed that He should fulfill their ideal of the Messiah by becoming the King of the Jews.

     The Prophets of old spake of an eternal kingdom which He was to establish. But this they understood to mean an earthly kingdom; for the desires of their hearts were centered only upon earthly things.

     Their dream for generations had been of a Jewish kingdom which should exceed in power and affluence any that had been upon the earth, and that of a consequence all people would be inferior and tributary unto them. They nourished this vision in the midst of all their vicissitudes, even in captivity, and it became a means of holding them together, and preventing their absorption by other and more powerful peoples.

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When they were brought back from Babylon and re-established in Judea they regarded it as only a step towards the ultimate goal of universal dominion. This being their grand ambition they were ever on the lookout for the Messiah who was to bring about the realization of their dream.

     History tells of several different waves of wild enthusiasm which swept this people when they fancied they had found the Promised One. So, when they saw the wonders which Jesus did, many fancied that the time was at hand, and wished to make Him their King. But when He began to teach them principles of love and mercy, which told against their evil passions, - when He taught them only of a heavenly kingdom, they turned away from Him. For if a heavenly kingdom was meant by the words of the Prophets then they, for all these generations, had been following after a false light; in a word they had been deceived. It could not be. What cared they for a heavenly kingdom when they scarcely believed in a life after death? A people, - and especially such a people as the Jews, - does not readily give up cherished hopes and aspirations of long standing. We can therefore understand their disgust, when the Lord proclaimed Himself the "living bread which came down from heaven," the eating of which would grant eternal life; and why they called it "a hard saying." It was a "hard saying" indeed for them, for they saw in it nothing of a fulfillment of their cherished hopes; therefore - "from that time many of His disciples went back and walked no more with Him."

     The Lord knew the Jews, even to the secret wishes of their hearts. He knew that His words would work a judgment upon them. But He also knew that there was a remnant which would receive the idea of a heavenly kingdom. So, turning to the twelve who represented this remnant, and proving them, He said, "Will ye also go away?" "Simon Peter answered Him, Lord to whom shall we go? Thou hast the words of eternal life." Thus they gave up the old Jewish conception, accepting instead the Christian.

     After this the Lord's relations with the twelve underwent a change. A new and more interior bond was established between them, based on a new and higher conception of His mission.

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Their eyes were more and more opened, and they saw that He was fulfilling the scripture, though not according to the common Jewish interpretation of it. Consequently, His intercourse with them became more open, increasingly so until the end. He told them many things of His heavenly kingdom, answering their questions, which at first were crude and worldly, for they could not at first do more than conceive of a worldly kingdom in the heavens. Yet that they should give up the thought of a Jewish kingdom was for them a great advance.

     As for the others, those who went back, and the rest of the Jew, - the hells flowing into their love of an earthly kingdom, through them essayed with inconceivable malice to frustrate the Divine work of salvation, by stimulating them to kill Him. Wherefore, after He had confessed Himself to be the "living bread," it was needful that He should remove Himself from the deadly sphere emanating from the hells. Hence it is said that "He walked in Galilee, for He would not walk in Jewry, because the Jews sought to kill Him."

     The hells were clamorous for their own, - that is, the hereditary human; but the time was not yet come - though it must of necessity come - when they should receive their own and gain an apparent victory, by compassing His death: for it was in the power of the hells to destroy the bodily human, else there would have been no death on the cross. And as this bodily human was circumstanced much as another man, it was needful that He should from time to time remove Himself from danger.

     This open violence on the part of the hells came after He confessed Himself the "living bread," which teaching many of His disciples called a "hard saying." They were willing to follow Him so long as they regarded Him only as one of the great ones of Israel, and so long as His works served to magnify Israel. But that He should be the "bread of heaven" they, natural and sensual men as they were, could not but regard as profanely absurd. For it was nothing short of claiming to be the very God.

     An evil man can not see God; to such His faces are always hidden. The thought that Christ is God is regarded with strange aversion; an interior rage burns within at the mere suggestion. And were the thought free, the cry of "crucify Him" would rise to the lips.

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Such a disposition towards the Lord lies at the heart of all evil; for in the Lord it perceives its own destruction.

     The hells therefore now conspired with men to kill the Lord: they were fully persuaded of their ability against the mortal human. But they thought to destroy even the Lord. It is written "The word of Belial is poured out upon Him, and when He lieth down He shall not rise again." (Psalm xli.) Evil persuades itself that it is more powerful than good; and this arises from a still more hidden vanity or insanity, which is, that divinity lies within evil. This appears from the fact that the worst of devils claim to be gods. When the devil tempted Adam he said, "Ye shall be as god." So they thought that when the word of Belial was poured out upon Him, He could not rise again.

     The end drew rapidly near; the hells gained their apparent victory, but, in so doing, suffered absolute and final defeat. The Lord died on the cross; yet He rose again on the third day and ascended above the heaven, "from whence He illuminated the universe with the light of wisdom and inspired into it the power of love."

     When the Lord revealed Himself as the "living bread," and made plain His purpose of establishing a heavenly kingdom, the Jews rejected Him. They could not do otherwise. He was not the Messiah whom they expected and they called Him the "son of Joseph."

     History repeats itself. The end of the Christian Church presents a striking parallel in regard to the way in which the Second Coming was received. As the Jews interpreted ancient prophecy in favor of an earthly kingdom, so Christians have anticipated a second personal coming in the clouds of heaven. They moreover devised a doctrine of bodily resurrection, in order that they might consistently inhabit an actual new earth. Their ideal of the Holy City is little, if any, above the Jewish conception of an earthy kingdom. But this thought hardly needs amplification.

     In both cases these grossly materialistic interpretations of scripture have been insisted upon by bodily and worldly loves; and in both cases those who made them were doomed to disappointment. For neither in His first nor in His Second Coming did the Lord meet the expectations of men. Wherefore in His Second Coming He was treated in like manner as at the first. He came again as the "living bread" and men rejected Him, saying in effect, "This is a hard saying; who can believe it.

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     It is related that the angels once perceived a state of sadness in Swedenborg and on asking the cause received this answer: "These arcana revealed by the Lord at this day, although in excellence and dignity they surpass all knowledge hitherto divulged, still are regarded on earth as if no value." The angels, wondering at this, prayed the Lord that they might look down upon the earth. It was granted them and they saw mere darkness there. Then they were directed that the arcana which had been revealed should be written on a paper and let down to the earth. This was done. The paper was let down from heaven. While yet in the spiritual world it shone as a star, but when it descended into the natural world its light waned, and as it fell it darkened. It was let down into assemblies of learned men, both clerical and lay; from whom a murmur arose, and these words were heard, "What is this? Is it anything? What matters it whether we know these things or not'" And then it seemed as if some persons took the paper and folded it, and rolled and unrolled it with their fingers, and as if others tore it in pieces and wished to trample it under foot. But they were withheld by the Lord from this outrage; and the angels were directed to withdraw the paper and guard it.

     There was it shown to Swedenborg in what manner the "living bread" contained in his Writings would be received by the world.

     Only a very few were found to say, with Peter, "Lord thou hast the words of eternal life."

     Even with the remnant, which was slowly gathered together, much obscurity prevailed as to the nature of the new revelation, and after a space the obscurity seemed to increase.

     As many of the Jews were willing to follow Jesus so long as they regarded Him only as one of the great ones of Israel, even so many within the Crown of Churches were disposed to regard the revelation given that Church, not as a Divine Revelation, of absolute authority, but as the production of a superior illumination which was yet limited and fallible. And when the claim was put forth, that the Writings contain the very living bread of heaven, these latter regarded it as a hard saying.

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But in the mercy of the Lord there are an increasing number who are willing to say with Peter, "Thou hast the words of eternal life."

     When the church as a whole thus regards the new revelation, then will it draw to the full the breath of Divine inspiration. Then and not till then will it speak with the voice of authority when calling to the remnant. Another voice will not be heard.

     These successive historical parallels of the way in which the Lord has been received in the churches have been drawn only is evidence of that conflict which has always existed between the spiritual truths of revelation and the dictates of natural reason unenlightened. In every church and in every man this conflict is waged. To every one, at some time, under some appearance, the Lord comes, saying, - "I am the living bread." And it is a moment fraught with eternal consequences. The man is at the parting of the ways. However, his determination at the time is not a matter of chance, nor is it lightly made. His decision is based upon and influenced by all the events of his past life. His past states are so delicately adjusted that each has its due force and bearing. So that when he renders a judgment it is a just judgment of himself.

     So will it be with the church when the more interior judgments of the future come upon it. It will stand the test according to its faithfulness to the "living bread" contained in the Writings. Men have said, perhaps in desperation, "The New Church is a failure." But those who have seen the vision of God now revealed, - those who have seen that vision mirrored in the whole Sacred Scripture, can only say, "Lord whither shall we go? Thou hast the words of eternal life." N. D. PENDLETON.

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UNIVERSAL PRECEPT 1900

UNIVERSAL PRECEPT       Rev. J. E. BOWERS       1900

     "All things whatsoever ye would that men should do to you, so do ye also to them; for this is the later and the prophets." - Matt. vii:12.

     This Divine Precept, enunciated by our Lord, is the Law, in the widest sense, in the universal form. The members of the whole human race, - both the evil and the good, who dwell in this world and in the other; the angels in the heavens, the men of the Church on earth, and also the wicked spirits who go far away from God and make their abode in the regions of darkness, - are accountable to this law. This universal law is formulated by, and according to, the Divine Wisdom, and therefore it exists in the nature of things, is perfectly just and merciful, and absolutely free of anything that is arbitrary, or adverse to the infinite Love of the Supreme Lawgiver. It is for this reason that this law is of universal application, and that no human being can, either as to the thoughts, words or acts of his life, with impunity evade this law; the consequences of its violation being always certain and inevitable.

     All the precepts of the Word of God, which are according to the laws of Divine order, and which are the laws of the Divine order itself, are expressed in a summary in the commandments of the decalogue. With the men of the Church in ancient times, before the Fall, these commandments were spontaneously observed as the very laws of human life, because they were in love to the Lord from an internal affection, and in love toward man from the heavenly desire for the happiness of others. Thus the law of the Lord was inscribed in their hearts; and in childlike simplicity of life, they delighted in the observance of that law, not being conscious of any other law than that of love.

     But ages after the Fall and the degeneracy of the race, when the men of the Church had departed from the laws of life and the heavenly order of the human mind had been perverted, when, in correspondence to their spiritual state, the sons of Israel were in the wilderness, the Divine law was given to the world in written precepts. In the most impressive manner, with sensible manifestations of the presence and power of Jehovah Himself, the Ten Commandments were promulgated from Mount Sinai.

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It was done in a miraculous manner. We read that Jehovah gave to Moses "two tables of testimony, tables of stone, written with the finger of God." (Exod. xxxi: 18.) That the precepts of the Divine Law, which are also called "ten words," were written with the finger of God, means that they were given immediately from Jehovah Himself.

     In this age of scepticism a doubt may easily be injected into the minds of some persons, as to whether the words actually were written with the finger of God. But, considering the matter affirmatively, from the standpoint of an intelligent belief that whatever God does is done according to His Divine order, we say: The words certainly were written with the finger of God, in a miraculous manner, by such means as He in His Wisdom made use of for the purpose of doing it. The Lord always provides and employs means, by which He accomplishes His marvelous works. By the finger of God is also meant the Divine Omnipotence. The Lord, the Creator and Sustainer of the universe, is continually doing stupendous miracles; is continually doing myriads of things which to us are miraculous, because we cannot understand how they are done. It is said in the Word that the heavens are the work of His fingers; and also that the expanse showeth His handiwork. You examine with a microscope an animalcule so diminutive that to the naked eye it appears as a mere particle of some simple substance. You behold a living creature having an organism as complete and as perfect as one of the larger animals; and you say in truth that it is one of the wonderful works of the Hand of God. The least flower that grows in your garden, is produced by the operation of influx in nature, and the process is miraculous. No finite wisdom and skill could form such a thing as the bud or blossom, the leaf or fruit of any tree, or even as a blade of grass; and therefore you say that these things of perfection and of beauty are formed by the finger of God, by means of the substances in the earth, which are primarily, by creation, derived from God Himself.

     The ten commandments, then, were written upon the tables of stone in such a manner, and by such means, with the finger of God, as, according to the Divine order, were required and therefore had been provided. "The reason why those tables were of stone, and the words of the law were written on stone, was because stone signifies truth in ultimates, and Divine Truth in ultimates is the sense of the letter of the Word, in which is the internal sense" (A. C. 10376).

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There were two tables, because the covenant is between, and has reference to, two; namely, God and man. The man who keeps the Divine precepts is regenerated, and thereby is conjoined with the Lord. This is what is involved in the Lord's words: "Abide in me, and I in you.... He that abideth in me, and I in him, the same bringeth forth much fruit; for without me ye can do nothing. (John xv:4, 5.)

     There is given in the Writings of the New Church an interesting point of information as to the form in which the ten commandments were written upon the two tables of stone. The common idea about it is that some of the commandments were written upon one table, and some upon the other. But it is stated that this idea is erroneous; and we are instructed that the writing was continued across the two tables, as if written upon one. The two tables were thus conjoined even as to the writing of the Divine precepts upon them in this form, because this meant the conjunction of the Lord with man.

     When we have faith in the Lord, and are in charity toward the neighbor; or, when we love spiritual truths, which are the truths of the Word, and the principles of goodness to which truths always lead the faithful; or, when we have learned to understand the genuine doctrine, now revealed to the men of the Church and come into the Christian life according to that heavenly doctrine; or, when we shun the evils which are forbidden in the commandments, and do so voluntarily and sincerely, because they are sins against God, then are we conjoined with the Lord. Then is the tabernacle of God with us; that is, the Lord is present with us in His Divine Human, in which we acknowledge Him as the only God of heaven and earth. Then is given unto us a new spirit of submission and devotion in all things to the will of our heavenly Father. Then the Lord comes to us and makes His abode with us; by His Holy Spirit He dwells with us and is in us, protecting us from the destroyer of souls and leading us ever onward in the pathway of life, more interiorly into those states of peace and blessedness, which can be derived from no other source than from the Giver of all good.

     The Lord has also formulated all the percepts contained in the whole Word, in another summary, namely, in the Two Great Commandments.

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In the first of these it is enjoined upon man that he is to love the Lord his God supremely; to love Him with the whole heart, and with the whole soul; and with the whole mind. The Lord says the second is like unto this: Thou shalt love thy neighbor as thyself.

     Then again, in His sublime discourse to the disciples on the mountain, the Divine Teacher concentrated all the commandments of the Word, which are the laws of life for the government of the whole human race, into one single precept, that which is written in our text, and which is generally called the Golden Rule. All things whatsoever ye would that men should do to you, so do ye also to them; for this is the law and the prophets.

     It is a well known and a lamentable fact that comparatively few of the men of our world at this day observe this universal precept of life. The love of self and the love of the things of the world, which are the very opposite of the loves enjoined in the two great commandments, of love to the Lord and toward the neighbor, generally prevail. Now is the Scripture fulfilled which treats of the consummation of the age, concerning which the Lord foretold that because iniquity should abound, the love of many would grow cold. Selfishness in a thousand forms; an externalism which regards an outward polish, and even an appearance of being religious, of the greatest importance, but is indifferent to internal and spiritual principles; a disregard for the rights of others, or for what is just and fair; the ambition to acquire and possess material wealth, with a profound ignorance of the nature of spiritual riches; living for this world alone, without giving any thought as to preparation for the real life, in the spiritual and eternal world into which all will soon enter: these are some of the characteristics of mankind in this our day.

     All those who are well disposed and who stop to consider, - even those who have a knowledge of the genuine truths of the Word, and are in the endeavor to lead a Christian life, - can recognize these evils and shortcomings in themselves. Not one of us is entirely free from them. Every one of us is subject to the imperfections and perversities of human nature. It is only by a slow and gradual process, by the persistent course of well doing and by continually looking to and trusting in the Lord for help, that evils can be eradicated from our hearts, and that we can come into an orderly and a heavenly state.

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As, on the part of man individually, regeneration is a slow and gradual process, so in it on the part of mankind collectively; and it will doubtless be thousands of years before the majority of the inhabitants of our world shall have made sufficient spiritual progress to keep the two great commandments of love to the Lord and of charity toward the neighbor; or to observe and practice the one universal precept of life, enunciated by the Lord in the few simple words of the text, which is known as the Golden Rule.

     It is quite evident that if those who have occupied the position of preachers of the gospel during several centuries past, had taught according to the gospel, as given in the New Testament; if they had taught the people the necessity and importance of keeping the commandments of God, as given in the Word, instead of the doctrine of salvation by faith alone, the doctrine of substitution and vicarious atonement, as based on the erroneous idea of the tripersonality of God; if they had been good shepherds, according to the admonition to feed the lambs and to feed the sheep, - the world of mankind would be in a vastly different spiritual state from that in which it is at the present time. There is a marvelous power in the Divine Truth, with those who are in the true and living faith, to regenerate the individual and to elevate the race; and no one can form an adequate idea of how much better and happier the world would be, if the Divine Truth could have been taught and received, throughout the ages of the past.

     The old theology caused men to fear God, because it was imagined that He is a wrathful and a revengeful Being. But it is those who depart from God, because of an erroneous idea about Him, and by an evil life which is contrary to the Divine Law, who fear God and even hate Him. God is the Divine Love itself, and in the spiritual sense to fear God means to love Him.

     In the new and everlasting gospel of the Lord Jesus Christ, there is given the Divine law of love. Love is the very life of man; and he that does not practically apply his religion, in the spirit of love to the Lord and love toward his fellow man, has no genuine religion. The Writings of the New Church give us the most comprehensive definition of religion that could be given, in these words: All religion has relation to life, and the life of religion is to do good. (Life, n. 1.) The one Precept, which involves all other precepts and commandments contained in the Word, is the law of heaven, where mutual love prevails.

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It is also the law in the Church, because the Church is the kingdom of heaven on the earth.

     The man who does to others as he would have others do to him, loves his neighbor as himself. For he makes it a principle of his religion to be kind, considerate and just in all the acts of his life, in all his dealings or relations with others. And therefore he does not permit himself to do anything to another, which he would not be perfectly willing to have another do to himself. No one can love his neighbor as himself, unless he is in good, by means of the reception of truth from the Word, which is spiritual truth, and unless he is in love from the Lord, to the Lord. An evil man internally hates his neighbor, although his outward demeanor toward him be that of apparent friendship. There must be, even on the part of selfish and evil men, an outward semblance of neighborliness, in order that there may be association between them. But in their dealings with each other those who are in the love of self are always watching for opportunities to get the advantage the one of the other. Each one has in view his own interests, without any sincere regard for the rights of the other; and it is only by great shrewdness that each can hold his own. This is the principle of self-love, which is the very opposite of the precept which requires us to love our neighbor as ourselves.

     The wicked, in this world, yea, even the evil spirits and devils in the hells, are held accountable to the Divine law, that as we would have others do to us, so likewise we are to do to them. The application of this law to the wicked consists in this, that it involves the law of retaliation. The effect of the observance of this law in heaven, and with the men who are really of the Church, is that they do good from a principle of good, and therefore receive from the Lord and through others good in return. But the effect of the violation of this law, which is the law of charity toward the neighbor, is that the evil, in doing evil from hatred and malice, receive from others evil in return.

     And good which is done in sincerity, and without the selfish idea of merit, has as a consequence its own reward. It is a heavenly reward, and consists simply in the delight and pleasure which one experiences in doing good from obedience to the law of charity, and thereby promoting the happiness of others. But, on the other hand, all evil that is done contrary to the law of charity, has, as a legitimate consequence, its own punishment. This is the law of retaliation.

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It is certain and inevitable, that the evil that is done from self-love or any wrong motive, will strike back upon the evil-doer himself, and will administer to him the just punishment which he deserves. And there is nothing arbitrary in this law of retribution. It is a law of the Divine order which in the very nature of things is forever in force; and without it the infernal spirits in the hells could not be controlled, the integrity of the heavens could not be conserved; yea, without the continual application of this law the Supreme Ruler could not preserve the human race and govern the universe.

     There is nothing arbitrary in the law of retaliation; because if men will cease to do evil and learn to do well, if men will do good from pure and unselfish motives, according to the law of life which is the law of charity, they will enjoy true liberty and rationality, they will be happy, and will not bring upon themselves punishments. The laws of Divine order are just to all.

     To the children of Israel was given the law of retaliation, because they were natural men, and destitute of charity, or any spiritual and heavenly love. With them it was an eye for an eye, and a tooth for a tooth; thus repaying an injury done to them with cruelty in turn. But to us in the new dispensation, - to us in the Church of the New Jerusalem, - is given the Christian law of brotherly love, the law of truth and justice, of kindness and mercy, together with most luminous and comprehensive interpretations of that Divine Law, as to all its practical details. And the reason why this law is thus given is because the members of this Church can become internal and spiritual men, if they will observe the Precept of all precepts, and permit themselves to be regenerated by the Lord.

     The commandments are the laws of order in heaven, and from heaven in the Church. The Church is the kingdom of God on the earth, and it comes down out of heaven from God. It is so described in the magnificent scene in the Apocalypse, in which John saw the holy city, the New Jerusalem, by which is meant the Church as to its divine doctrine, and a heavenly life according to that doctrine. Those who learn the way of truly human life from the doctrine which the Lord has revealed for His Church, become enlightened Christians, and attain a state of intelligence and wisdom. All doctrine is given for the sake of life; that men may learn to delight in the law of the Lord, and be blessed for evermore.

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     In so far as men attain a state of intelligence and wisdom and there is a true Church, the kingdom of heaven is established on the earth. There is a true Church among men in so far as the Lord Jesus Christ is acknowledged as the Head of the Church, from Whom alone all things of the Church are derived. Without this acknowledgment there may indeed be great organizations and pretentious man-made institutions; but there can be no Church, truly such. "Except the Lord build the house, the builders thereof labor in vain," so far as the Church of the true and living God is concerned.

     It is to all the precepts of the Word, both in the Old Testament and the New, - the ten commandments, the two great commandments, and to these as concentrated in the one precept of life called the Golden Rule, - that the Lord has reference, when He says: "If ye love me, keep my commandments." (John xiv: 15.) And yet according to the old man-made scheme of salvation, which was devised ages since, it was not necessary for men to keep the commandments but only to have faith. This, however, was a striking example of the perverseness with which the Lord charged the Pharisees and scribes, namely, of making the Word of God of none effect, of ignoring and setting aside the Divine Law by the traditions of men delivered from time to time, in their departure from the doctrine of Divine Truth. For there have been Pharisees and scribes in more modern times also, and there are not a few of them in the world even at the present day. But the evil principle represented by them is to be eradicated from the minds of those who will be of the Church of the New Jerusalem. We are to cultivate the very opposite spirit, - that of a firm adherence to all that the Lord teaches in the Word, and in the heavenly doctrines contained in the revelation of the spiritual sense of the Word.

     The establishment of heaven on earth has begun anew, in that a new dispensation of Divine truth and love has been given among men. There is a new heaven, and also new earth. As to those who are really of the Church old things are passing away, and all things are becoming new, both as to their external conditions and their internal states of life. And all those who have a lively interest in things spiritual and heavenly; all those whose hearts are set on things which are above, and which come down through heaven from the Lord, - rejoice in the grand possibilities that are now vouchsafed to them, of making some progress in the study of the doctrine of the Church and in the application of that doctrine to the practical affairs of life.

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And there must be either progression or retrogression, because remaining at a standstill or in one fixed position, is as impossible to the spiritual state of the human mind, as it is to the physical condition of the earth. The Christian life is a journey, and he who walks in the path of life will make some progress, however slow it may be. - Amen.
JAMES JOHN GARTH WILKINSON. IV. 1900

JAMES JOHN GARTH WILKINSON. IV.              1900

     EMERSON, in his oft-quoted references to Dr. Wilkinson, speaks of the latter as "the annotator of Fourier." On the other hand Mr. James Speirs, in his interesting sketch of our author, in Morning Light for November 18th, 1899, denies any connection between the Doctor and Fourierism. Now, while there is no evidence that Dr. Wilkinson ever "annotated" any of the works of Charles Fourier, or wrote any special treatise on the peculiar system of the phalanges, yet it is certain that his impressionable mind, at one period of his life, was much attracted by the brilliant fallacies of the French sociologist. Thus, in a letter to the New Jerusalem Magazine, of Boston, in 1842, he draws attention to certain apparent parallelisms between Swedenborg and Fourier; and believes that the latter "must have been a student of Swedenborg's Writings, or have received, without perverting it, a large measure of influent truth" (N. J. M., vol. 15, p. 358). In another letter, in 1843, he describes Fourierism as valuable, in its speculative aspect on account of its application of the lams of Order, Series, and Groups, but does not consider it a safe guide in theology, nor in any higher than economic order, or natural association and science. The more internal or philosophical part of the system he distinctly rejects, together with Fourier's notions on the transmigration of souls, the transmutation of sex, the "conscious life" of planets, suns, and of the material universe. (Ibid, vol. 17, p. 155.) It would seem that Dr. Wilkinson, during the dark "middle ages" of his life, went even further in his acceptance of Fourier's vagaries, but how far we do not know.

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The editor of the Boston Magazine observes, in 1855: "We do not know whether Dr. Wilkinson regards himself now as a receiver of the doctrines taught by Swedenborg, or not; we have supposed that he had adopted very fully the views of Fourier, and consequently had left those of Swedenborg, as we regard the two as utterly irreconcilable and, indeed, antagonistic" (Ibid, vol. 28, p. 433).

     The system of Fourier does, indeed, possess a certain superficial similarity to some of the laws which govern the organization of the societies of heaven. There is an apparent recognition of the doctrines of use, of free determination, of association according to uses, of harmonious co-operation, etc., which would seem to afford a solution to many pressing social problems. Many other members of the New Church, beside Dr. Wilkinson, were fascinated by the theories of Fourier. Works were published, in America, to prove that his system would indeed establish the "New Earth" which is to descend out of the New Heaven, and the flourishing New Church society in Canton, Ill., went so far as to establish itself as a "phalanstery" or communistic institution on the plan of Fourier's, - with most disastrous results. The true inwardness of the system soon revealed itself. The "reforms of society," - purely artificial, proved worse than the old "forms," and the hideous though hidden skeleton, "free-love," when discovered, caused the system to be banished forever from the realms of the New Jerusalem. Thus also with Dr. Wilkinson; Fourierism, no less than Spiritualism, was at last found indigestible, and our friend finally emerged from it all, having sacrificed perhaps an offending right hand or eye, but free henceforth for the service of a single master, the Divine Truth, the Lord Alone in His Second Advent.

     The period of Dr. Wilkinson's gradual recovery is marked by an absence of activity in the fields of religion or philosophy, and by a strict devotion to the uses of his profession. During some ten years, from 1857 to 1867, there is an almost entire absence of data in his literary career, broken only by the appearance of a few short treatises on the subject of medicines and sanitation.

     The year 1868 marks the beginning of the second period of his activity in the uses of the New Church. Through his interest in Icelandic lore he had become at this time intimately associated with Mr. Jon A. Hjaltalin, then connected with the Icelandic department in the British Museum, and afterwards principal of the College in Reikiavik.

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From this association, Mr. Hjaltalin became deeply interested in the Doctrines of the New Church, and, with Dr. Wilkinson's assistance, performed the difficult task of translating the Divine Love and Wisdom into Icelandic. This volume, the first of Swedenborg's works to appear in the most ancient of living European tongues, was published at Copenhagen, 1868. Dr. Wilkinson, shortly afterwards, was elected a member of the Icelandic Society of Copenhagen. In the year 1865 he had been elected a Fellow of the Royal Geographical Society.

     After a silence of many years he appeared, in 1876, as the author of another monumental work, On Human Science, Good and Evil, and its Works, and on Divine Revelation and its Works and Sciences. (Philadelphia. Lippincott. pp. 590.) Though less brilliant, perhaps, than the work on The Human Body and its Connection with. Man, it is more mature and safe, more distinctively of the New Church in its quality, and hence of more enduring value. It has been characterized by a competent judge, Dr. R. L. Tafel, as a work, "in which a merely sensual science is arraigned before the judgment-seat of God, and where its shortcomings and pretensions are mercilessly exposed." Nor is it of a merely negative and destructive character, but clearly and succinctly unfolds the principles upon which the future science of the New Church must be based. It is truly invaluable as a text book of principles and methods for the scholars of the Church. Not the falsities, only, of modern Science are here attacked, but especially its evils, as evidenced, for instance, in the cruelty and tyranny of vivisection, as practiced on animals and men, showing that such practices, in themselves evil and fallacious, can only result in a false science and the destruction of conscience in the community. Lack of space forbids our dwelling at any length on the merits of this great work. It contains, in short, - "a full and complete statement of the leading Doctrines of the New Church in their application to modern thought and their bearing upon the pursuits of science. All these topics are treated with a freshness, raciness and vigor that will quicken the thoughts even of the old students of the doctrines. For sharp distinction, clear statement, forcible utterance, and close reasoning, they are seldom equaled,... and through all there runs a loyalty to the truths of the New Church, that will be exceedingly grateful to the members of the Church, and excite the respect and admiration of all." (Rev. S. S. Seward in the New Jerusalem Magazine, 1877, P. 81.)

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     As might have been expected, the work on Human Science and Divine Revelation attracted but little attention in the learned world, but Dr. Wilkinson now descended into an arena where his voice was heard to more effect, enabling him to perform a most important use to his country and, indirectly, to oppressed humanity in general. He now arose as probably the most powerful champion in England against the legalized despotism of Compulsory Vaccination, directing against it, in the name of freedom, justice, true science and the public health, a series of Vaccination Tracts, fourteen in number, which were widely distributed and which powerfully contributed to the growth of a public sentiment, now victorious, against this malignant form of medical paternalism.
     (To be Concluded.)
END OF THE WORLD 1900

END OF THE WORLD       E. C       1900

     WHILE we are well assured that there will be no sudden destruction of the world, coinciding with a final judgment, we are not yet so certain that this particular globe on which we live will endure endlessly, never to wear out, or that the natural sun we behold above us will always shine as brightly as now, or be absolutely constant and permanent.

     The Lord alone is absolutely permanent and constant. Many things He has created as constants, relatively to less constant things, as times and seasons, heat and cold, gravity and extension, germination and heredity, etc., from the consideration of which many have been tempted to deny God, and ascribe a certain mysterious self-sustaining Power to nature, as is categorically asserted by Herbert Spencer and other evolutionists.

     But all these things of nature are temporal and perishable, while God alone endures, eternally and unchangeably, the same in leasts and in greatests. That the Lord is the One Only Constant, and that created things undergo perpetual change, is inferable from a certain general law or principle, found several times in the Writings, and nowhere closely limited by its context.

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     It appears in Arcana Coelestia, n. 726, where it is said: -

     "There is life only in those things which are of the Lord, as may appear to every one from this, that there is not any life in those things which not of eternal life, or which do not belong to eternal life: life which is not eternal, is not life, but in a little while perishes, nor can BEING (esse) be predicated of those things which cease to be, but of those which never cease to be; consequently to live and TO BE are only in those things which are of the Lord or Jehovah, because all BEING, and living in eternity, is His alone (Ipsius)."

     It next occurs in Arcana Coelestia, n. 1096, thus:

     "What Is, unless it be eternal? Every other BEING (esse) ceases to be."

     Again in Divine Providence, n. 59, We read:-

     "What is that which is not eternal' Is not the temporal relatively nothing, and does it not become nothing when it is ended? It is not so with what is eternal; that alone IS, for its BEING (esse) has no end."

     Once more: in the same work, n. 217 (e), the same law is enunciated thus:-

     "That which remains forever is in itself something perpetually, thus everything; and it also IS, for it does not cease to be."

     In the next number it is said:-

     "Temporal things are those which have no end and perish; while eternal things are those that have no end and do not perish. Any one can see that the two can be conjoined only through the Lord's infinite wisdom, and thus can be conjoined by the Lord, but not by man."

     In n. 219:-

     "Temporal things are all things therefrom that are proper to man. The things proper to nature are especially, spaces and time, both having limit and termination....Eternal things are all such as are proper to the Lord, and from Him are seemingly proper to man."

     Following numbers tell how the conjunction of temporal and eternal things is effected by the Lord, that is, through uses, by appearances and correspondences, and not at all by any interchange of essential properties.

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     The Spiritual Sun is eternal, because it is the proximate sphere of the Lord, and further -

     "Divine life is from within in the fire of the sun of the spiritual world, but from without in the fire of the sun of the natural world." (D. L. W. 157.)

     In every man there is an inmost degree, which animals have not, in which the Divine dwells, and from which angels can behold Him, as in the Spiritual Sun; from it also even the evil have endless existence, for it is of the Divine Providence that -

     "There shall be no person by whom, or no thing by which, some use is not accomplished." (D. P. 26.)

     The inmost souls of men, then, live to eternity because they live directly from God; but the bodies of men, both spiritual and natural, derive life indirectly, through the spiritual and natural atmospheres, by means of spiritual substances and natural matters; wherefore these bodies are continually changing.

     For when any energy or affection of love increases the bodily activity and natural heat of man, then just so many particles of his natural organism as are necessary to materialize that energy or heat, are used up, and must be carried off and replaced from without. This process ceases with the natural body when it dies, but is perpetual with the spiritual body: man's sense of personal identity, which he has been gifted with from the Lord, alone remaining unchanged.

     Towards the conjunction of the Creator with man - "the uses of all created things follow on in order;" and upon that conjunction - "both the connection of all things, and, if you are willing to acknowledge it, the conservation of all things, depend." (D. P. 3.)

     We see around us how the conservation of all natural things is accomplished, by a perpetuation of Uses, from the Divine, with a constant succession of ever-varying natural forms by which those Uses are made available.

     Now the sun and earth are both distinctly natural and material, (although some, by an ultra-metaphysical refinement of ideas, assert that the sun of the natural world is not material at all, and is thus really invisible, what we see being only a terrestrially developed representation of a distant mass of "essence" of fire!), and so, being natural and material, receiving their life "from without," they must have been formed by gradual and successive processes, as is outlined in Swedenborg's Principia, and must decay by the same limitations of force that cause the decay of all other natural forms.

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     That the New Church is to endure to eternity need not disturb this conclusion, for in Continuation concerning the Last Judgment, n. 76, we read:-

     "It was told me from heaven, that the truths now published in the Doctrine of the New Jerusalem concerning the Lord, concerning the Word, and in the Doctrine of Life for the New Jerusalem, are being orally dictated by angelic spirits to the inhabitants of that continent (tellus)," [meaning Africa].

     Tell us, the Latin for a separate terrestrial globe, is here applied to a separate continent of this globe, but that the difficulty of transferring the New Church to another planet is no greater, we read in Spiritual Diary n. 4780:-

     "Hence it was evident that the heavenly doctrine should at East (demum) be propagated from those nations to spirits who are from various regions of this earth, and then to spirits of other earths" (tellus in both cases).

     Thus we see, that if this earth gradually ceases to be capable of supporting life, and the sun by contraction or otherwise grows slowly cooler, the New Church will not cease, but its angelic spirits will "at last" dictate its truths to the inhabitants of some other earth or earths, who will apply them to the life, and so act as the support and basis of their share of the spiritual world.

     In this way the particles of the "Maximus Home" or "Greatest Man," may change, but there will be no cessation of the Use and there will always be, as promised, "a visible heaven, and a habitable earth." E. C.
CORRIGENDA 1900

CORRIGENDA              1900

     BY a printer's error, in our April number, the last two lines of page 219 were transferred to the foot of page 218. - Editor.

     [This has been corrected in the electronic text.]

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MINOR WORKS BY SWEDENBORG 1900

MINOR WORKS BY SWEDENBORG              1900

[DE VERBO.]


CONCERNING THE
SACRED SCRIPTURE
OR THE
WORD OF THE LORD,
FROM EXPERIENCE
I.

THE SENSE OF THE LETTER OF THE WORD, IN WHICH IS THE SPIRITUAL SENSE, REPRESENTED.

     IT was given to see great purses, appearing like sacks, in which was hidden silver in great abundance; and, since these sacks were open, it seemed as if anyone might take from the silver stored in them, nay, steal from it, but near the sacks sat two angels who were guards. The place where the sacks were deposited appeared like a manger in a stable. In the next chamber were seen modest virgins together with a chaste wife, and near that chamber were two infants, and it was said that they were not to be played with in a childish manner, but wisely. Afterwards there appeared a harlot, and then a horse 1ying dead. It was then perceived that thus was represented the Sense of the Letter of the Word, in which is the Spiritual Sense.* The great purses filled with silver signified, cognitions of truth in great abundance therein. That they were open, and yet guarded by angels signified that every one may take thence cognitions of truth, but that one must take care lest one falsify its interior sense in which is nothing but verities. The manger in the stable where the sacks lap, signified spiritual instruction for the understanding. A manger signifies this, even the one wherein the Lord was laid when born; for a horse signifies the understanding: hence a manger signifies its nutrition. The modest virgins who were seen in the next chamber signified the truths of the Church, and the chaste wife signified the conjunction of truth and good which is everywhere in the Word. The infants signified the innocence of wisdom in the Word; they were angels from the third heaven who all appear like infants.

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The harlot, with the dead horse, signified the falsification of the Word by many at this day, whereby all understanding of truth is destroyed; harlot signifies falsification, and a death horse, no understanding of truth.**
     * [In the margin of the MSS.] "That the Sense of the Letter is the foundation of the wall of Jerusalem, and the twelve precious stones there; that these are the Urim and Thummim on the Ephod of Aaron."
     ** Compare True Christian Religion, n. 277.

THE WORD INTERIORLY IS LIVING.

     WHEN the Word is read by a man who believes it holy, then its natural sense becomes spiritual in the second heaven and celestial in the third; thus successively the natural is put off. This takes place because the natural, the spiritual, and the celestial correspond to one another, and the Word is written by nothing but correspondences. The natural sense of the Word is such as is found in the sense of the Letter, the all of which becomes in the heavens spiritual, and then celestial; and celestial; and when it becomes spiritual, then it lives there from the light of truth in the second heaven, and when it becomes celestial it lives from the flame of good in the third heaven. For the spiritual ideas with the angels of the second heaven partake of the light there, which in its essence is Divine Truth; but the celestial ideas with the angels of the third heaven partake of the flame of good, which in its essence is Divine Good. For in the second heaven there is shining white light, from which the angels there think. The thoughts of the angels differ altogether from the thoughts of men: they think by means of lights, shining-white or flamy, which are such that they cannot be described in natural language. From these things it is evident that the Word interiorly lives, thus that it is not dead but living with the man who, when he reads it, thinks holily of it. Moreover, everything of the Word is vivified by the Lord, for with the Lord it becomes life, as the Lord also says in John:

     "The words which I speak unto you, they are spirit, and they are life," (VI: 63).

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     The life which, by means of the Word, inflows from the Lord into the understanding, is the light of truth, and that which inflows into the will is the love of good. This love and this light conjointly make the life of heaven which among men is called eternal life. The Lord also teaches:

God was the Word; in Him was life, and the life was the light of men. (John 1, 4.)

III.

CONCERNING THE DIFFERENCE IN GENERAL BETWEEN THE NATURAL, THE SPIRITUAL AND THE CELESTIAL.

     There are three heavens, the lowest, the middle and the highest. They who are in the lowest heaven are natural, but their natural partakes either of the spiritual which is of the middle heaven, or of the celestial which is of the third heaven. They who are in the second heaven are spiritual, and they who are in the third heaven are celestial. There are also some who are intermediate, who are called spiritual-celestial: many of these are preachers in the highest heaven.

     [2]. The difference between the natural, the spiritual and the celestial is such that there is no ratio between them, wherefore the natural can not in any manner approach the spiritual by means of any approximation, nor the spiritual the natural; hence it is that the heavens are distinct. This has been granted me to know by much experience. I have very often been sent among the spiritual angels, and I then spoke with them spiritually, and what I spoke I then retained in the memory, but when I returned into the natural state in which is every man of the world, then I desired to bring forth this from the prior [spiritual] memory and to describe it, but I could not. It was impossible; words were not to be had, nor even ideas of thought by means of which to express it; the spiritual ideas of thought and the spiritual words were so remote from natural ideas of thought and words that they did not in the least approximate. What is wonderful, when I was in that heaven and spoke with the angels I then knew no otherwise than that I was speaking in the same way as when I speak with men; but afterwards it was found that the thoughts and expressions were so dissimilar, that they could not be approximated, consequently that there was no ratio.

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     [3]. There is similar difference between the spiritual and the celestial. I was told that there is a similar difference, and that it is such that there is no ratio or approximation. But since I could not be confirmed in this by my own experience unless I were altogether an angel of the middle heaven, it was granted to some angels of the middle heaven to be together with angels of the third heaven, and then to think there and to speak with them, and also to retain in memory the things which they had thought and spoken, and afterwards to return to their own heaven; and they told me thence that they were not able to express any idea or any word of the former state, and that this was impossible, and they finally said that there is no ratio, nor approximation.

     [4]. It has therefore been granted me sometimes to be among angels of the middle and of the highest heaven, and to hear them speak among themselves; I was then in an interior natural state removed from worldly and corporeal things, namely, in the first waking after sleep, and I have heard things ineffable and inexpressible, such as, we read, were heard by Paul. And when I was let into the perception and understanding of the things which these angels spoke, they were full of arcana respecting the Lord, redemption, regeneration, Providence and other such things; and afterwards it was given me to understand that I would not be able to utter and describe them by any spiritual and celestial word, but that still they could be described by words of natural language, even to a rational apprehension. It was said, moreover, that there are no Divine Arcana that may not be perceived and expressed also in a natural manner, although in a more general and imperfect way; and that they who from the affection of truth perceive these things naturally by their rational understanding, afterwards, when they become spirits, can both perceive and express these same things in a spiritual manner, and in a celestial manner when they become angels: but others cannot. For one divine verity, perceived and loved in a natural manner, is like a crystalline or porcelain vessel, which is afterwards filled with wine; and the quality of the wine such as was the affection of truth.

     [5]. That there is such a difference, which may be called unlimited, between the natural, the spiritual, and the celestial, may be evident from the difference between human and angelic thought, speech, operation, and writing: from these things, as from so many confirmations, the quality of the one and of the other will be manifest, and how the perfections of all things ascend and transcend from the world into heaven, and from one heaven into another.

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     [6]. As regards thoughts: all the thoughts of man, together with the single ideas of these thoughts, derive something from space, from time, from person, and from the material, such as appear in the natural light or in the light of the world. For nothing can be thought of without light, even as nothing can be seen without light; and natural light or the light of the world is dead, because it is from its sun, which is pure fire. Nevertheless the light of heaven inflows everywhere and constantly into that light, and vivifies it, and gives perception and understanding of a thing. The light of the world, alone, can not give anything perceptive and intellectual, nor present any natural or rational lumen, but the light of the world from the light of heaven does give and present these, because the light of heaven is from its sun, which is the Lord and thence life itself. The influx of the light of heaven into the light of the world is as the influx of cause into effect, the quality of which shall be told elsewhere. From these things it is evident of what quality is natural thought, or of what quality are the ideas of thought with men; namely, that they cohere inseparably with space and time, with the personal and the material, on account of which these thoughts or ideas of thought are exceedingly limited and terminated, and thus gross and to be called material. But the thoughts of the angels of the middle heaven are all without space, time, the personal and the material; wherefore they are unlimited and unbounded. The objects of their thoughts are, like the thoughts themselves, spiritual, wherefore they think of them spiritually and not naturally. But in regard to the angels of the highest heaven, they do not have thoughts, but they have perceptions of the things which they hear and see; in place of thoughts they have affections which are varied with them even as the thoughts are varied with the spiritual.

     [7]. As regards speech: the speech of men is such as are their ideas of thought, for the ideas of thought become words when they go forth into speech. The speech of men, therefore, in every word partakes of space, time, the personal and the material. But the speech of the angels of the middle heaven is also similar to their ideas of thought, for the words of their speech express them.

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The speech of the angels of the highest heaven, on the other hand, is altogether from the variation of the affections; but when they speak with the spiritual angels they speak as the latter do, but not thus when among themselves. Since such is the speech of angels, and such the speech of men, the difference between the two is so great that they have nothing in common. They differ to such a degree that a man can understand no word of an angel, nor an angel any word of a man. I have heard the speech of the angels and have retained the words [in memory] and I have afterwards examined whether these words coincided with any word of human speech or languages, and there was not one that did. This spiritual speech is one for all; it is implanted in every man, and he comes into it as soon as he becomes a spirit.

     As regards writing: this is similar to their speech. As to the letters, the writing of the spiritual angels is similar to the writing of men in the world, but each particular letter signifies a thing, so that if you were to see it in a natural state, you would say that they were mere letters. But the writing in the highest heaven is not similar to the writing of men as to the letters; they have letters drawn by various curvatures, not unlike the letters of the Hebrew language, but everywhere curved and with nothing merely linear in them. Every single letter involves a thing, of which they have perception from affection and not from thought. Hence it is that one who is natural comprehends nothing of spiritual writing, nor does one who is spiritual comprehend anything from natural writing; nor yet does one who is spiritual comprehend anything of celestial writing, nor one who is celestial, of spiritual writing, unless he be with one who is spiritual.

     [8]. Their operations, which are manifold, (for each one is in some work), are also similar; how the spiritual operate cannot be described to one that is natural; nor can it be described to one that is spiritual how the celestial operate; for their operations differ as much as do their thoughts, their speech, and their writing.

     [9]. From these things it is manifest what a difference there is between the natural, the spiritual, and the celestial, - that it is such that they altogether do not agree, except by correspondences. This also is the reason that men do not know that they are in consociation with spirits, and that spirits do not know that they are in consociation with men, when yet there is a perpetual consociation.

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For a man cannot live one minute unless, as to thoughts and affections, he be in the midst of spirits; nor can a spirit or an angel live a moment unless they be with men. The reason is that there is a perpetual conjunction from firsts to lasts; thus from the Lord to man, and the conjunction was made from creation by means of correspondences, and it inflows by angels and spirits. All the celestial inflows into the spiritual, and the spiritual into the natural, and it ceases in the ultimate thereof, which is the corporeal and material, and there it subsists. Without such an ultimate, into which the intermediates may inflow, there cannot be any subsistence, unless it were such as that of a house built in the air; wherefore the basis and foundation of the heavens is the human race.

     [10]. That there is such a difference between the natural, the spiritual, and the celestial, no angel knows; the reason is that an angel does not change his state, nor does he pass from a spiritual state into a natural one, so as to be able thereby to explore the differences. I have spoken with them on this subject, and they said that they did not know the differences. They believed that they thought, spoke, wrote, and operated in the same manner as in the world. But the difference was shown to them by this, that they changed states, and now thought in one state and now in another by turns; and similarly, that they spoke by turns in one state and in another; and further that they read their writings now in a spiritual state and now in a natural, and that they operate in like manner; and then they found that there is such a difference that it cannot be described. Concerning this thing it has been granted me to instruct the angels themselves, because it has been granted me to be in both worlds by turn, and from the one to explore the other; and they afterwards all confessed that it is thus.

     [11]. But the similitude of the natural, the spiritual, and the celestial states, consists in such things as are objects of sight, of taste, of smell and of hearing, and also of the sense of touch of various kinds. In their own sight they all appear as do men in the world; their garments thus appear; also houses, and likewise gardens or paradises, as well as fields, and seas (terra aquea), and moreover food and drink of various kinds, beside animals of the earth, fowls of the sky, and fishes in the waters, of various kinds, under various forms.

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Their speech is heard as in the world, also singing and the modulations of music. Taste is similar, and also odor; in a word, all the things which appear to and are perceived by any of the senses. But still these things are of a spiritual origin, and hence they think spiritually concerning them, and give them spiritual names. But all these things, also, such as appear and are perceived in the middle and the highest heaven, as to the excellence of forms and harmonies, and as to perfections which are supereminent and transcendent, cannot be described, except imperfectly, only as the most perfect things in the world, which yet are imperfect in respect to those things which are in heaven. (To be Continued.)
CONCERNING ODOURS.* 1900

CONCERNING ODOURS.*              1900

* From Tafel's Documents concerning Swedenborg, Vol. ii, page 769.

FROM SWEDENBORG'S UNPUBLISHED MANUSCRIPT.

     THERE is not a single object in the mineral kingdom which does not give out an odour, and, indeed, in the form of an impalpable powder, by which seeds are impregnated. In the vegetable kingdom also there is not a single object which does not emit an odour. This odour consists of particles of a fatty and saline nature, which are given out at the same time with the watery exhalations. In the animal kingdom also there is not a single object which does not breathe out an odour. Concerning this see above.

     Odour or scent is nothing else than a sort of smoke, consisting of minutest substances separated from the various matters. This separation goes on continually, and the loss is made up by the addition of new particles. The particles which are thus cast off become the volatile aura [sphere] of their subject. This appears clearly from the magnet, and from dogs used in hunting, which pursue hares, stags, and game of different kinds by their smell.

     All those who are in hell turn their backs toward heaven, and cannot endure the least odour thence. If they feel the conjugial they become infuriated, and if they do not turn themselves away they fall into a swoon; likewise when they hear anything concerning the Lord. It is different with men in their externals, because there is a barrier between their externals and their internals.

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Editorial Department 1900

Editorial Department       Editor       1900

     NOTES.

     THE writer of the editorial reply which, in this number, accompanies the article "The End of the World," hopes soon to contribute another and longer paper on the same general subject.

     IT is always a pleasure to publish announcements of births; but we consider that the importance of these notices lies less in the item of news, - interesting as the event in itself is, - than in the record thus made. For this reason we would ask those sending such notices to see to it that the name of the child accompanies.

     OF grave concern to the organized New Church is the announcement of the death of the Rev. John Worcester, for many yea's General Pastor of the Massachusetts Association, and President of the General Convention We understand that April 30th was the date of his passing away, but particulars have not yet been received. The Messenger of May 23d, is to be made a memorial number.

     A NOTE in our March number advised those who contemplate binding their numbers of New Church Life for 1899, to wait a little while for the Nineteen Years' Index which is to appear: It has since been thought advisable, however, to publish this index In an octave volume, as being much more convenient and shelf-worthy than a tall thin volume, the size of which relegates it either to the lowest shelf or to a recumbent posture, in the book-case.

     ANNOUNCEMENT of the principal events connected with the coming General Assembly, and of arrangements by the Committee on Accommodations, is presented on the page just opposite the last page of the News Department. Last month this space was occupied, - as we omitted to point out, - with a list of Places of Worship connected with the General Church of the New Jerusalem. This list will be republished as often as practicable, and it is expected that it will prove of use, especially to travelers who may be in the vicinity of one of these centres at the time of services.

     BELIEVING that the Swedenborg Scientific Association has a work before it which concerns, more than many realize, the growth and increase of the New Church and its establishment in all departments of education and human life, - all of which according to the promise, are to be "made new," - we have given considerable of our space in this number to reporting the proceedings of that body at its recent annual meeting in New York.

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When our readers once grasp how much the objects of this organization are identified with interests of the New Church, and see how thus early in its history practical work has been inaugurated and is being pushed on to near completion; and moreover, since the reduction of annual fees makes membership feasible to many more than before, we trust that the roll of that body from now on will show a decided advance.

A NEW TRANSLATION OF SWEDENBORG'S POSTHUMOUS WORK "DE VERBO."

     IN the present issue we publish the first instalment of a new translation of Swedenborg's posthumous work on The Sacred Scripture, or the Word of the Lord, from Experience, which is more generally known in the Church under the briefer title De Verbo. This Latin designation has been prefixed to the present version, not only on account of its brevity, but also to distinguish it from the larger treatise, the Doctrine of the New Jerusalem concerning the Sacred Scripture. From a statement in Section VII, 8, - of this small but important work, it is evident that it was written about the year 1761, while the author was engaged in preparing for publication the "Four Doctrines," - The Lord, The Sacred Scripture, Life, and Faith. Much of the materials in this smaller work were afterwards incorporated by Swedenborg in his published Writings, but many of the teachings do not appear in the same form in any other work, and will be found of the greatest value in illumining and rounding out the general Doctrine.

     The original Manuscript of this work is contained in Codex 12 of Swedenborg's autographs in the Royal Academy of Sciences at Stockholm. In the same Codex are contained the manuscripts of the posthumous works, De Ultimo Judicio and De Mundo Spirituali. Owing partly to a mistake by the binder, but partly also to the peculiar arrangement of the author, the closing sections Of the work De Verbo are found interspersed among the contents of the work De Mundo Spirituali. As a result, the work has never yet appeared in a complete form, either in Latin or in English. August Johansen, who, in 1787, made a copy of the work under the direction of Augustus Nordenskjold, copied only the first nineteen consecutive sections, omitting Section 20: this, because the author had drawn a line through it, which, however, was his habit, when incorporating any part of his unpublished manuscripts with the works which he prepared for publication. From this incomplete copy the editors of the New Jerusalem Magazine in London prepared an English translation which appeared in instalments in that periodical, in 1790 and 1791, and this version subsequently reissued by Dr. George Bush, in New York, and Mr. I. N. Gregory, in Philadelphia.

     Dr. Immanuel Tafel seemed the loan of the original manuscript in 1854, and prepared from it a Latin edition, which he published as Part VII, section 2, of the Diarium Spirituale.

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It will be found in the fourth volume of the Diarium, immediately after the work De Ultimo Judicto, and occupies there pp 1-38 Dr. Im. Tafel here introduced section to among his critical notes on pp. 74-75, but did not discover the continuation of the work as scattered among the entries in the work De Mundo Spirituali.

     The Rev. T. B. Hayward, in 1863, prepared a complete English translation of this incomplete Latin edition of Dr. Tafel's, and published it in instalments in the New Jerusalem Magazine of Boston, (vol. XXXV: pp. 354, 391, 439, 494, 552, 583); but the version was never published in a
separate form.

     Finally, in 1869, when Dr. R. L Tafel supervised the photo lithographing of Swedenborg's Manuscripts, in Stockholm, he discovered the connection of the work De Verbo with certain sections on the same subject scattered, as mentioned, through the manuscript of De Mundo Spirituali, and he arranged the whole in consecutive order in the photo lithographed edition as Section IV, Vol. VIII (pp. 1 to 35). The numbers hitherto missing will be found in Dr. Im. Tafel's Latin edition of the works De Ultimo Judicio and De Mundo Spirituali, in the following order:

Section 21 on p. 104
Section 22 on p. 105
Section 23 on p. 109
Section 24 on p. 111.
Section 26 on p. 115.

     The above paragraphs were thus numbered by Swedenborg himself. Number 25 is still missing from the original manuscript.

     The present translation, which is the work of Prof. C. T. Odhner, has been made directly from the photo lithographed Manuscript, making it the first complete version of the work in the English language; certain errors occurring in Dr. Im. Tafel's Latin edition will be noted in an appendix. The subdivisions in the present translation are those adopted in the Rev. J F. Potts' Concordance.

     "THE END OF THE WORLD"

     UNDER the above title "E. C." in the present number of the Life endeavors to prove from the Writings, that the theory commonly accepted in the scientific world, that this and other earths will come to an end, is in agreement with the doctrines of the New Church. What first presents itself to the mind of the Newchurchman as a fatal objection to this position, is the teaching of the Writings that the New Church now being established will endure "to eternity." (Cor. 52, T. C. R. 788.) This teaching has been justly held by the common opinion of the Church to distinctly and indubitably involve the eternal duration of our earth. To meet this point, "E. C." maintains that the teaching referred to does not involve that the New Church will endure to eternity on this earth, but that when this earth ceases to exist the Church established thereon will be transferred to some other earth.

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And this operation will, we suppose, be repeated, as often as that earth on which for the time being the Church is, ceases to exist.

     While it is undoubtedly true that the teachings of the New Church will spread from this to other earths by means of spirits, as indeed it is now doing, it is difficult to understand how this can be the case with the ultimate Word, the possession of which is the foundation stone of the New Church. The teachings of the Word can be transferred, but manifestly not in the ultimate form in which we have them, both in the Word and in the Writings, confirmed by the history and science of the world, and providentially preserved to us in the form of writing. And yet it is from the possession of the Heavenly Truths in such forms, that the New Church derives its quality as the Crown of the Churches, and that by means of the men of the New Church, the inhabitants of the universe can be instructed concerning our Lord Jesus Christ. (S. D. 1531-1532.)

     But aside from this, "E. C." gives no reason satisfactory to the Newchurchman why, in any event, the Church must cease on this earth, - why it must be so limited in its extension as to make its transference from earth to earth a necessity. The sole reason which he advances, is that the sun and earth being finite and material, must therefore of necessity come to an end. Nowhere in the Writings do we find any such teaching. Although they often treat of the possibility of the destruction of an earth, yet no external necessity is ever assigned as the cause for such an eventuality. On the contrary, the sole cause given is, the complete separation, by wickedness, of the human race from the Lord, the Source of Life. Even in the one solitary passage which has been taken by some as teaching that this earth will come to an end, (we refer to Arcana Coelestia, No, 932), the sole cause given is the separation of man from heaven.     No Newchurchman can doubt for a moment but that there will be no such separation on this earth. The teaching is clear that the New Church will continually progress, and will never fall into night as other Churches have done. The prophecy concerning the New Church is "Behold the Tabernacle of God with men, and the nations which are saved shall walk in His light, and there shell be no night there. (Rev. xxi. 3, 24, 25: T. C. R. 790.)

     Since, therefore, the Church and the man of the Church will continually progress in the worship of the Lord, it follows that there can be no destruction of the world from the cause contemplated in the Writings, - that is, from any cause in man, - and thus if "E. C.'s" position be correct, the destruction of the earth will come as an undeserved check on the growth of the Church and thence of Heaven. In other words, the theory that the world because it is finite must be destroyed, involves to the Newchurchman that the human race, growing in knowledge and fear of the Lord, will be cut off, and the Crown of Churches he suddenly dissipated! And this, not from any internal cause or necessity, - for surely it is not necessary for the growth of a Church that the number of its lovers and supporters be decreased, - but from a cause merely external, from a supposed necessity that earths must be destroyed; a necessity which shall ruthlessly put an end to a Church the "Crown of the Churches," in which "there shall be no night;" a necessity which in its very nature involves the destruction of the End of Divine Love.

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     The destruction of the earth is assumed by "E. C." to be the inevitable result of the operation of the Laws of Order; but he fails to properly consider that the Laws of Order; are the laws of the Divine Love, and can never in the least degree militate against the Ends of that Love. The supreme End of Divine Love is that men shall be created and the Church be established among them, in order that heaven may be perpetually formed and perfected from them. This end is not effected by the destruction of an earth, for then, as the Writings teach us, "the Divine End would be finited by a certain number (L. J. 13); and therefore the Lord and His Laws of Order cannot contemplate such destruction. The Laws of Order, so far from preventing or obstructing or limiting the Ends of Divine Love, - so far from destroying a church in its glory whether on one earth or on many (there is no essential difference) are Laws for the furtherance and ultimation of Divine Love. They are laws of conservation and not of destruction; of perpetuation and not of extinction. Destruction and extinction can come only when these laws are so broken as to render destruction and extinction inevitable; and against this the Lord from His infinite wisdom ever provides. It is man who constantly endeavors to destroy; the Lord constantly upbuilds and conserves.                                                  

     The only possible cause of the destruction of the earth is the wickedness of the human race. And the Lord who came to save the human race, gives us the Divine assurance that the Salvation is accomplished, and that the Church now being established by Him is to grow in beauty and to become the Crown of all the Churches. A. A.


     TEACH, BUT DO NOT COMPEL.

     In some places in the Word, especially in the New Testament, the natural sense is so obvious, and so important, that we are apt to overlook the deeper meaning of the internal sense, which however is that which is especially for the New Church. A case in point is the injunction, in the sixth chapter of Luke, verse 35, to "Lend, hoping for nothing in return."

     In the internal sense these words signify that we are to impart the goods and truths of doctrine, but without any end of self or the world. Viewed in the light of the general doctrine of usury, we gather a very important lesson of spiritual charity, which fits well into its natural counterpart of disinterested generosity; namely, that, to those who open the way, we ought to teach freely the truths which form our own conscience, but never to try to impose our conscience upon them. One cannot promote the real welfare of his neighbor except by promoting his freedom; and to do this, it is necessary to recognize that when one has delivered a message at the neighbor's door, he must then wait for whatever the man may himself bring forth. We are too fond of trying to regulate our neighbor's judgment and conscience for him. Yet even the Lord Himself says, "Behold I stand at the door and knock.

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If anyone hear My voice, and open the door, I will enter in to him." To "open the door" is to do the things of worship and charity, and this each must do for himself, and according to his light. Thus everyone should be left free to exercise charity according to what appears to him to be charity, and not be unduly constrained in the matter even by those who may know better than he does. To prevent a simple man from doing this or that, because you see that it is not best in the long run, is injurious, unless you can get him to see it for himself.

     For example: we are taught that it does no harm to children and servants to help the beggars or others who seem to them to be really needy. This to them is to exercise charity toward the neighbor. Now if this is so, is it not injurious to prevent them from acting according to their good impulses, unless they are capable of seeing that the person is unworthy of their compassion? The harm of it is, that it leads them to violate what to them at the time, is charity. The case is the same as with the man who has imbued himself with a spurious conscience. You may see that his scruples are very foolish, but nevertheless it would be wrong to induce him to violate them. Rather teach him the truths, and let his conscience be rationally modified, - never violated. It is as wrong for him to violate his conscience, believing it to be a true one, as for you to violate yours.

     Persons do, indeed, often suffer in consequence of lacking discrimination in the exercise of charity, and so does the community, externally But meanwhile, if freedom be preserved, there is a compensating good, which may far outweigh the harm; for thus charity is nevertheless formed on the sensual plane, and we know that if it is not formed there first, thus according to the appearance, it comes to be omitted entirely. Influx, we are taught, is from inmosts to ultimates, and thence to intermediates. Hence the importance of establishing and preserving natural good and natural truths in the ultimate plane, in order that when regeneration begins there may be something there as a basis to work upon. The absence of natural good does not argue the presence of spiritual good, as some seem to suppose; for when ultimates are dispersed, interiors also are dissipated.

     By neglecting the ultimates of charity, and giving too little attention to the cultivation of its earlier stages, a top heavy civilization is erected, wherein there is too much head, and too little heart. Thus the highest state of intellectuality is wont to become the coldest, the most formal and exacting, the least forgiving, and least willing to put itself about. This will not do. We must have both the head and the heart cultivated; but neither at the expense of the other. As we progress into rationality, our chief concern is indeed to see that the head holds prudent and firm sway over our uncircumcised hearts; but through it all is the need of hastening slowly, lest we leave the little ones behind. We must bend and not break, - prune, and not destroy allowing even the tares to stand awhile beside the wheat.

     Charity must have room and exercise, too, upon all its planes, and this will be secured only by allowing each individual to exercise it as it appears to him, without too much fear of what others will think of it. In dealing with the well-disposed, it is also desirable, as far as possible, to so accommodate one's actions toward them, that charity may not only be within the acts, but may also in some measure appear in them.

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Justice itself in a community would not suffice to maintain order, if the people could not see that it was just. The reality ought never to be yielded for the sake of a mere appearance, and yet all truth is veiled with successive accommodations, which are appearances, but real appearances, being all in accord with its essence, and without which it could not reach men in their various planes. The ancients made a specialty of this subject, studying with much concern, just what constitutes charity toward the blind, the lame, and the halt, and so on,-that is, to those who are spiritually such. They classified them in this way, and prescribed accordingly. But in this faith-alone age, the tendency with intellectual communities seems to be to regard the obligation to exercise charity, or to manifest love to the neighbor, in direct ratio to his perfection, as estimated by ourselves; thus to the most perfect, most service, to the less perfect less, and with those whom we do not like, or who seem to us to have the most failings, have nothing whatever to do, but carefully lift the skirt, and pass by on the other side. But this is to exercise charity in inverse ratio to the need. Surely this cannot be what is meant when we are taught to discriminate in regard to the neighbor. The Writings do indeed teach, that every man is to be esteemed as neighbor according to his good; in other words, that the degrees of neighbor are according to use to the community; and to a man in a coldly intellectual state, this will suggest a critical weighing of each one's acquirements, and the doling out of estimation accordingly: "But if ye do good to them that do good to you, what regard have ye." How easy is it to pervert a truth, by looking at it from a wrong standpoint! But a man filled with zeal and with unselfish devotion to the good of the Church and of the community, views every person as a possibility of usefulness, and looks therefore not only at what he is, but also at what he may become, if encouraged and helped; thus he reaches after the best there is in each one, and usually finds more than others do. It is not for us to place limits upon the possibilities of others. In the Divine economy, this is left to each individual to work out for himself. God giveth not His Spirit by measure, - it is the man himself who places a limit by his reception. So should we do to our fellow creatures, standing ever ready to give them all which they can usefully receive, - to "lend, hoping for nothing in return." To teach when called upon, is every man's duty, but let him not take usury of his neighbor, to oppress him thereby. Of a stranger it was of old, lawful to take usury, for by a stranger in this connection is meant an evil man, whom it is necessary to bind by external considerations to keep the truth. But a well-disposed man, especially if he were needy, was assured the fullest immunity from such usurious burdens, whose creditor could not even enter his house to take his pledge, but must needs stand outside - "in the street," as the Hebrew has it, - and wait for the man to bring forth his pledge unto him. So, after we have loaned a man the doctrine of truth (which is the current coin of our realm), we must stand outside, and allow the poor man to bring forth his own response in his own time, and in his own way. (See A. C. 9213.) The teaching is in our hands, but the fruits thereof in the hands of the Lord. H. S.

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Monthly Review.

     New-Church Magazine. What the New Church Teaches. Rev. Jas. F. Buss. With the beginning of the year Mr. Buss resumed, in The New-Church Magazine the series of articles on what the New Church teaches, or rather, begins another series, which we take for granted will, like the first, ultimately be published in book form. The topic chosen is, "Light on the Other Life," and is treated in the author s genially argumentative, clear and logical manner, and equally enriched with illustration and confirmatory citation from the letter of the Word as was the former series. We consider Mr. Buss's work as adapted to an important field of usefulness, and shall recur to it more at length at another time.

     New-Church Messenger. (April 25th.) An Uprising Against the Creeds. An editorial, suggested by the revolt on the part of some ministers of the Presbyterian Church against the Westminster Confession of Faith. Following Drs. McGiffert and Hollis comes Dr. Parkhurst, in his Easter sermon, from which the Messenger quotes and analyzes with skill. Dr. Parkhurst "could get along with a Confession of Faith containing little but what Jesus said when He was trying (?) to make a Christian of Nicodemus: 'God so loved the world that He gave his only begotten Son, that whosoever believeth in Him should not perish, but have eternal life.' But the Messenger shows that this will not be sufficient unless correctly understood. Shall it be understood to teach the vicarious atonement, tritheism, and salvation by faith alone?"

     It could hardly be expected we suppose, that the natural and unanswerable reply should have been entered here, that no passage of the letter of the Word can longer suffice of itself for a creed, because of the utter falsification of the Word and consequent destruction of its containing vessels of truth, - that is, the subversion of all true understanding of the Letter.

     The New Philosophy. Numbers One and Two (January and April) both appeared in April, containing Bulletins One and Two of the Swedenborg Scientific Association, which embody the transactions of that body for the years 1898 and 1899. Gotten up on similar lines to those of our chastely-garbed contemporary, the New Church Review, the New, Philosophy now exhibits an appropriate dignity and literary appearance.

     It is a satisfaction, even at this date, to have the transactions of the Association to refer to. We assume that suggestions and friendly criticism will be not out of order. In Number One the "Contents" on the cover ought to have indicated the position, in the magazine, of the Constitution of the body; which appears on pages 14 and 15. And it was supposed by some that the papers presented at the annual meetings, would, unless peculiarly unavailable, be published in the Bulletin.

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But in the first number; we notice omission of the really needed paper on "The Study of Swedenborg's Science: an Historical Sketch;" by Prof. Odhner; and of Mr. Swanton's paper on "Methods of Study in the New Dispensation." While a paper is inserted which was not a part of these transactions at all, but of the meeting a year later. A more serious loss to the record is the omission, from Bulletin Number Two, of the paper on "The Law of Evolution," by Rev. W. F. Pendleton; also a discourse on the question "Wherein do the Nebular Hypotheses of Kant, Laplace, and Swedenborg, differ?" read at last year's meeting. This is the more to be regretted since lack of space was evidently not the obstacle, for matter not really part of the record appears in Number Two. It would seem that members are entitled to these useful productions; and it is sincerely to be hoped that future contributors and investigators will not, on these occasions, be discouraged at the outset by an uncertainty or rather improbability of their efforts being given permanency except as they themselves may provide. It ought to be self evident that original work on these lines deserves and should have every encouragement.

     The New-Church Review. (April.) The Hypothesis of Evolution in the Light of the New Church; by Gilbert Hawkes. Part III. Concludes a notable effort to show the irreconcilableness of modern "Evolution" with New Church doctrine. In Part II the author was led into bolstering up a good cause with an untenable doctrinal interpretation of the Writings on the subject of the Most Ancient Church and of primitive man. Here, however, he returns to the rational aspect of the case, scrutinizing the data and explanations of Evolution and finding them wanting. Freely acknowledging appearances of truth in the arguments commonly advanced, he shows that they do not meet the difficulties nor explain the exceptions to the theory, - "exceptions" which certainly do not "Drove the rule." [The aphorism is, "Exceptions prove the rule in regard to the things not excepted;" but to a theory which from its very nature must be universal or nothing, real exceptions are fatal.] The paper contends that in Evolution not only is there a lack of consistency and reliability as to the manifestation of the evolutionary processes, - since many groups of organic beings show stationary tendencies, and there is a persistence of simple types which ought - according to the theory - to have developed into something higher, - but, "There is also the sudden appearance of new and distinct forms of life in geological formations, which, it is admitted, supports at first sight the belief in abrupt development." See Darwin's Origin of Species, p. 230; and where on another page he says that "geology does not reveal any finely graduated [i. e., continuous] chain." According to Mr. Hawkes the genealogical tree is so defective as to be worthless. For instance, different anthropoid apes in form resemble man each in different respects, so that there is no indication of progressive order or sequence of development: even Haeckel admits that no one of these apes is among the direct ancestors of man.

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Then the "law of heredity," or the transmission of instincts and the accumulated effects of experience, which plays so important a part in evolutionary science, - breaks down in the case of bees, wasps and ants, where workers, being sterile, can not possibly transmit their instincts; these nevertheless persisting in the species, without diminution. Again, the reason of man is shown to be not the mere development of instinct, since with all his advance in science and art man would find himself baffled did he attempt to construct a bee's cell or a wasp's nest. "The imperfection of man's nativity is his perfection; and the perfection of a beast's nativity is his imperfection."     (T. C. R. 48.)

     But the thing which for the Newchurchman ought to decide as to what relation Evolution holds to New Church philosophy, is, that it is inimical to a true theology; and Mr. Hawkes demonstrates, on this head, that the only consistent evolutionists are the atheistic propounders and leading exponents of the theory. He shows that they are entirely frank in the matter: "Darwinianism, in making the unqualified assertion that no theory other than that of descent has any standing among sensible men, of course rejects as absolutely worthless the theistic origin of the universe. Atheism displaces theism, and the denial of the existence of the Creator involves the denial of Christianity."

     Thus Haeckel finds in the supposed purposelessness of certain rudimentary or little-understood organs absolute proof of the non-existence of a Designer; and here Darwin might have been quoted, where he says: "There seems to be no more design in the variability of organic beings, and in the action of the natural selection, than in the course which the Wind blows:" what wonder that late in life he confessed, - "Thus disbelief has crept over me at a very slow rate, but was at last complete. The rate was so slow that I felt no distress." Distress? No, for the encroachments of atheism are like those of certain hideous diseases and poisons which seem to be numb sensation before they vitiate and destroy the living tissues. And Darwin's confession certainly does have the tragic, uncanny interest of a suicide's cold-blooded description of his experiences after taking a lethal dose.

     Spencer, too, who Mr. Hawkes says is generally if not always offensive when speaking of a sacred subject, links the fetishism of the African savages with the religion taught by the Jews, basing both on the theory of "ghosts!" Says Mr. Hawkes: "But as set forth in boastful terms by one of its champions who may be credited with unusual qualifications to estimate its influence, the advance which this grim theory has made in uprooting theism and Christianity would be appalling did we not know that the powers of darkness can never go forth to victory."

     Mr. Hawkes' articles will not convince the average scientist or scientific dilettante, but then they are not addressed to such, but to those New-churchmen who (unthinkingly we almost perforce, would conclude) have claimed to find in Evolution an extractable core of truth for the use of the New Church! To such he seeks to show that the theory to be anything must be consistent, and that the only men who make it so are its leading supporters and expounders from among the ranks of materialistic science, who scoff at the hybrid product a "theistic Evolution."

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We may appropriately conclude with one of the opening paragraphs of Mr. Hawkes' monograph:

     "While other great divisions of the Christian Church, in the protection of their own people, can meet the claims of evolution with simple denial only, or, at most, by disputing the data or their alleged implications, the New Church has a system of cosmogony, which, whether accepted as right or wrong, is as opposite to the theory of evolution as design from chance, as light from darkness."

     Western New-Church Bulletin. (April.) An Easter Greeting to the Members and Friends of the Michigan Association of the New Jerusalem. By Rev. E. J. E. Schreck, Presiding Minister of the Association. An exhortation to a practical appreciation of the meaning of Easter, as involving the establishment of the New Church in us, and the consequent need for our better knowledge of the means whereby the Lord's redemption may be made effective in us. Surely not less important and interesting than the events of the War for Natural Independence, ought to be the Lord's War of Liberation for the whole Human Race; yet the question is asked, Do our children know the latter as well as the former? Just here, the paper as worded, might lead some into the mistake of inculcating in children at too early an age the scientifics of the Glorification and of regeneration. On the other hand, the suggestion given as to the need of realizing the desperate state of mankind to which the Lord came, and the still-remaining desperate necessity for humble and actual repentance on the part of every member of the race, - is very timely in these days when New Church teaching is so often tinctured with the world's idea that goodness is inherent in human nature.

     This number of the Bulletin contains also the notable sermon preached by the Rev. L. P. Mercer, on "The Fruits of the Vineyard" (Isa. v. 3, 4), at the 1899 meeting of the Michigan Association, which made so powerful an impression, and is credited with the spiritual impetus which the Church in that section has experienced. We regret that space is lacking for a synopsis in our present number.
RECENT PUBLICATIONS 1900

RECENT PUBLICATIONS              1900

     THE Teachings of Swedenborg's Theological Works, on Anatomical and Physiological Subjects. By Rev. Samuel Howard Worcester, M. D. Published by The New Philosophy. Urbana, O. 1899, pp. 61; paper, 25 cents.

     This little work, which is published as "The New Philosophy Extra, No. I," is the result of careful study by the compiler, Dr. Worcester, growing out of two tentative papers originally presented before the ministers of the Massachusetts Association, in 1874 and in the following year; the object being to afford opportunity to judge of the agreement or non-agreement of Swedenborg's teachings on science, with not only those of Descartes, (in some measure his forerunner and teacher), but also those of modern acceptance.

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The value and convenience of such a work in the revision and development of Swedenborg's own theories in science, will hardly be questioned by any one at all in sympathy with the recent "renaissance" of Swedenborg's philosophy; while the zeal and scholarship of the compiler are guarantee that the work has been done conscientiously and well.

     In the order of presentation the first chapter is devoted to "General Principles," which refer mainly to the two great subdivisions of force, the active and the reactive. Then follow the subjects of the Brain; the Animal Spirit; The Voluntary and Involuntary Senses; the Brain the Organ of the Mind; The Heart and Lungs (the most abundantly treated), The Organs of the Senses; The Muscles - Action and Reaction; The Stomach; Various Organs and Viscera; Conception and Gestation; Evil the Origin of Disease; Swedenborg Enlightened from Heaven; Swedenborg's Teachings compared with Modern Science; and, Conclusions. A rich feast. It is to be wished that more careful proof-reading and creamier paper might have supplied a more thoroughly appropriate vehicle.

     We would quote at length, if space permitted, but the work itself is so small and inexpensive as to be easily accessible. One extract we make, as illustrating and contrasting the sound and wholesome attitude of a mind approaching investigation from Swedenborgian view-points, with the artificial, repugnant and largely illusive methods of materialistic experimenters.

     "Swedenborg attributes much to the cerebellum that certainly could never be detected by scientific investigation of the kind that is now most in vogue. By vivisections, practiced on pigeons, rabbits, cats and dogs, it can indeed be demonstrated that some things cannot be done by these animals when certain nerves have been divided, or when the cerebellum been extirpated; but this does not necessarily prove that the operations are impossible to animals that have been subjected to such mutilation, were performed by them in their state of integrity through the sole agency of the parts now severed. The use of the parts in the sound animal cannot be unmistakably demonstrated from the disability that follows the destruction or extirpation of the parts. And if it could, the demonstration could be carried from pigeon to man only so far as pigeon and man are alike" (p. 48).

     Books Received: Dreams of a Spirit-Seer; by Immanuel Kant. Translated by Emanuel F. Goerwitz and edited, with an introduction and notes, by Frank Sewall. London: Swan Sonnenschein and Co., Lim. New York: the Macmillan Co. 1900, pp. 162.

     Light in the Clouds: Glimpses of the Inner Word; by Adolph Roeder. New York. New-Church Board of Publication. 1900, pp. 105.

     Heaven and Hell: from Things Heard and Seen: Emanuel Swedenborg. New York. American Swedenborg Printing and Publishing Society. 1900. Uniform with the recent edition of Divine Providence, and likewise translated by the Rev. J. C. Ager.

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Compiler of Annals of the New Church 1900

Compiler of Annals of the New Church              1900

     IN Order to afford the Compiler of Annals of the New Church a needed rest the May number will be issued with that of July.
SOME QUESTIONS IN GEOLOGY 1900

SOME QUESTIONS IN GEOLOGY       F. E. WAELCHLI       1900

To THE EDITOR OF NEW CHURCH LIFE: -

     Mr. Holman's article, "In the Beginning," which appeared in the February and March numbers of the Life, presents what seems to be the only theory which can harmonize the facts gathered by geologists with the teachings given in the Writings and in Swedenborg's Scientific Works. It is evident that the article is the result of careful study, and we can rest assured that Mr. Holman has given due attention to such passages in the Writings and in the Scientific Works as are apparently not in harmony with his conclusions. Two such passages are contained in "The Worship and Love of God," and I beg the privilege of herewith presenting them, in the hope that Mr. Holman will clear away the doubts which they awaken in my mind, and perhaps also in the minds of others, in regard to the new principles of geology which he presents.

     The article states that "though it is a fact that a carboniferous flora flourished in many parts of the earth, it does not at all follow that it was a universal flora at one time." In Chapter II of the Worship and Love of God we read that the earth in the beginning revolved around the sun in a much smaller orbit than at this day, whence there resulted an almost perpetual spring-time When the earth entered upon this spring she brought forth most beautiful flowers. As she advanced in her spring, shrubs and young plants sprang up in all directions, but the forest was at first lowly. Afterwards as the globe took a still wider circle of revolution, trees arose which unfolded their crowned heads in the air; this was also during that spring-time. Of the first state, which was that of flowers, it is said in number 19, that "even the northern regions themselves were luxuriant in flowers." Thus the flora was then universal at one time. The question arises whether such was also the case in the later periods of that spring-time of the earth. If so, then we might readily conclude that there was at that time a carboniferous flora, universal at one time, which has recorded its history in the rock-formations enduring to this day.

     Mr. Holman arrives at the conclusion that the scene of the creation of man was not in Palestine, but probably in the southern hemisphere near the equator on a continent now sunk beneath the Indian Ocean. This theory does not seem to harmonize with number 32 of the Worship and Love of God, where the scene of creation is described as follows:

      "There was a grove in the most temperate region of the orb, not under the meridian sun, but in a certain middle station, between the arctic pole of the zodiac and its greatest curvature from the equator, which was exposed to the rays of the summer sun, not falling directly from the zenith, nor too obliquely from the side, but where they held a kind of middle focus between their heat and cold, or highest ascent, and whence thus from a kind of centre of his annual rising and setting, the sun could temper the subject air with the mildest spring of all others."

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     The location here indicated was apparently in the northern hemisphere, and possibly in a latitude not far removed from that in which Palestine lies. Yours sincerely, F. E. WAELCHLI.
SWEDENBORG SCIENTIFIC ASSOCIATION 1900

SWEDENBORG SCIENTIFIC ASSOCIATION       G. G. S       1900

THIRD ANNUAL MEETING; HELD IN NEW YORK, APRIL 19TH AND 20TH, 1900.

     THE third annual meeting of the Swedenborg Scientific Association will go into history as (it is to be hoped) the smallest meeting of that body ever assembled. Nevertheless it was far from dull or discouraging. Its likely to facilitate progress along lines already established - these being modified only to improve - and the work now under way should, according to all probabilities, push on to completion with increased speed. As pointed out in the President's Address, the revision of the translation of the Principia, although interrupted last year by Dr. Mann's absence in Europe, will now be pushed to completion, after which the compact made by. Dr Mann with the Swedenborg Society, of London, will come into effect to secure publication probably at an early date. The transcription of the Lesser Principia being finished, will presumably be followed by translation and publication. Dr Wilkinson's translation of the Animal Kingdom having proved to the satisfaction of the Committee quite available with a moderate amount of revision, - an early production of this work may reasonably be looked for, to be followed by other of the physiological works. It may be noted here as the Committee's opinion, that Dr. Wilkinson's "Introduction" to the Animal Kingdom is really an introduction to the study of Swedenborg's science as a whole, and that as such its publication as a separate treatise is desirable.

     By the special efforts of the publishers the April number of The New Philosophy was on hand at this meeting, containing the transactions of the previous meeting.

     The attendance, though nominally sixteen, really showed only eleven names as attending the sessions and taking active part in the proceedings. The roll is as follows: Washington, D. C., Rev. F. Sewall, President. New York: Dr. John R. Swanton, Recording Secretary; Mr. G. V. Nash, and the Rev C. H. Mann; and also Rev. J. K Smyth and Mr. G. W. Colton. Chicago: Rev. L. P. Mercer. Huntingdon Valley: Revs. Alfred Acton, C. T. Odhner and G. G. Starkey; Messrs. C. Hj. Asplundh and R. W. Brown. Philadelphia: Dr. Harvey Farrington Riverdale: Mr. W. C. Childs.

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The rol1 exhibited also the names of two ladies, Mrs. Alice May, and Mrs. Walker.

     The step taken, of lowering the annual dues from two dollars to one, will probably commend itself to the Church, and will make it possible for many who were before unable, to now evince their practical interest in the purposes and work of the Association by adding their names to swell the roll of membership It is vain to hope for substantial and extensive development of any system of thought without a supporting public sentiment and sphere, in which as in a nourishing soil may spring up to life and fruitage a growth of independent work on special lines of study and investigation. In this connection it is a pleasure to record the communication sent by the Massachusetts Association, moved at its recent Spring Meeting, extending to the Scientific Association "cordial greeting" and the assurance of deep interest in the work of this organization. A Spirit appreciative of the importance of such interest on the part of Church bodies, was shown not only in the resolution of reciprocation which was moved in this connection, but in another motion. Providing for the sending of an annual message to the general bodies of the New Church, setting forth the aims and objects of the Association and giving an account of the work accomplished during the year. At the same time it was resolved to furnish the principal periodicals of the Church with an account of the transactions of the annual meeting.

     To recur to the President's Address, its review of the year's work included reference to the recent publication of the revised edition of The Soul, in which occurs, we are assured, many important improvements in the translation and in typographical correctness.

     The Address alludes to the report of the Committee appointed to confer with the Swedenborg Society relative to co-operation in publishing the scientific works, as already noted in Morning Light for June 24th, 1899. It appears that of the forthcoming edition of the Principia 1,000 copies are to be printed, one-half to be taken by the Scientific Association; for which collateral is delivered in the form of 300 subscriptions secured by the General Convention, the other 200 copies to be paid for as sold. The proposition to extend such an arrangement to cover all editions of the scientific works published by either body, was referred to the Board of Directors.

     Other results of the new activity in Swedenborg's science, - of which the Association may be Said to be a definite expression, - are, as noted in the Address, - the recently produced editions of On Tremulation, translated by Professor Odhner; The Motion and Position of the Planets, translated at the instance of Mr. L. P. Ford, of England;* The Teachings of Swedenborg's Theological Works on Anatomical and Physiological Subjects, compiled by the late Dr. S. H. Worcester; Rev. J. E. Bowers' Suns and Worlds of the Universe; and we include here, though introduced later, the mention of Dreams of a Spirit-Seer, translated by Rev. E. F. Goerwitz, and edited, with parallel citations from Swedenborg, by the Rev. Frank Sewall.

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The president subsequently explained that this work was designed to show how far Kant's ideas were derived from Swedenborg.
     * Published in Morning Light, Nov. 4th and 11th, and Dec. 2d, 1899.

     Another recent translation which may be mentioned in this connection, is that of Swedenborg's Ontology, which has recently been rendered into English afresh, by the Rev. Alfred Acton, on the basis of the Rev. P. B. Cabell's translation, now out of print. Mr. Acton later gave an account of his work and the methods employed, which included the careful verification of Swedenborg's References to Wolff and other philosophers, the quotations from whom have been in some cases enlarged by him, for illustration's sake. The Massachusetts New-Church Union is the publisher.

     The President also referred appreciatively to the transactions of the auxiliary bodies, the New Philosophy Club, of Chicago, Ill., and the Principia Club of Philadelphia. He dwelt also upon the importance of having an official Bulletin, which should appear regularly and contain the transactions of the body. He suggested this as a method by which some of the scientific works might be published in serial instalments, and thus be reprinted inexpensively.

     In conclusion the Address characterized the present time as peculiarly opportune for the presentation of Swedenborg's philosophy to the world, in view of the answers it furnishes to many of the problems now awakening in the learned world, - for instance, the demand for a doctrine of the aura; and in confirmation of this, reference was made to the modern adoption of terms, many of them identical to those of the new philosophy.

     While looking forward to the full report of the meeting's proceedings, to be published, together with the papers read, in the Bulletin of the Association, we may meanwhile present the following items of interest:

     A communication from the Rev. E. S. Price was read, sending best wishes and volunteering his services in the proposed translation of the scientific works, but willing cheerfully to defer to the efforts of any "better workman" who might be available. This offer was received with a motion of appreciation.

     A communication from Mr. Whitehead, relative to the proposed transfer of the New Philosophy to the Association, was referred to the Board of Directors.

     The report of the Committee on Scientific Statements in the Writings was accepted, as likewise the resignation of the Chairman, the Rev. Adolph Roeder, and the committee was discharged, with thanks.

     The Committee on Publishing a volume of Plates referred to in the Scientific Works, and illustrative of them, Rev. E. J. E. Schreck Chairman -, reported having made a list of such plates, and taken measurements, at the cost of much pains; and that the estimated cost was too great to make it available to entertain the original project at present, although it would be very useful to publish some of the more important ones. The Committee was discharged, with thanks.

     The Principia Club, of Philadelphia, reported a useful year, and many interesting discussions, especial attention having been given to the consideration of the First Natural Point.

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     The New Philosophy Club, of Chicago, reported having had few regular meetings, owing to circumstances, but that some studies had been prosecuted and some useful papers produced.

     A resolution was passed disfavoring the employment of interpretative prefaces in reprinting the scientific works, on the ground that the works should stand alone, with simple historical prefaces, and that comment and interpretation should appear wholly apart from Swedenborg's texts. Mr. Reginald Brown, B. A., B. Th., made a statement as to individual: studies prosecuted by himself in the last six months, during which time he had transcribed and translated certain fragments in the Photo lithographed MSS, which supply important missing links in the development of Swedenborg's philosophy in his own mind, and contribute to the understanding of his system. Mr. Brown read from one of these fragments written by Swedenborg after comparing his own doctrine of the Natural Point with that of Christian Wolff. Rev. L. P. Mercer made remarks testifying to his high appreciation of such studies as Mr. Brown's, and of the value of such centres of study as that of Huntingdon Valley, with which Mr. Brown is connected. His motion that Mr. Brown be requested to furnish his paper to the Association as a communication, to be included among its papers and reports, was unanimously carried. The President also, added remarks of encomium, mentioning that he had been preparing a paper on Swedenborg's relation to Descartes and Leibnitz, also Wolff.

     Rev. Alfred Acton read a paper containing "Some Suggestions for the Better Carrying on of the Uses of the S. S. A.," in which he maintained it to be a mistake to delegate the work of translating and revising, to committees, for in this case the interest and sense of responsibility is divided and weakened. In each case, he thought, one man should do the work, subject to approval by a competent committee. The paper was referred to the Board of Directors.

     The Board in its report made a communication, which was adopted, that, as a measure to clear the way for more compact and effective organization of the executive part of the Association, - after the forthcoming election of officers all committees now standing be considered discharged; but this for the foregoing reasons, and with no reflection upon the present committees or their work.

     Other recommendations of the Board, were, the lowering of the annual dues, as before stated; the reduction of the number of members of the Board from twelve to seven, and the merging of the offices of Corresponding and Recording Secretaries. The latter was adopted, but the former after active discussion, was finally abandoned for the present at least; for although it was recognized that a smaller executive body is apt to be more effective, yet it was felt that to constitute the Board only of men who are now active would give it too local and not representative a character, in view of the accessions that may be expected from various sections of the Church.

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     Discussion of the vexed question as to who are properly members led to the adoption of a motion that any one who after two years, and after due notice, neglects to pay his dues, be considered to have resigned.

     Prior to the election of officers both Secretaries resigned, - Dr Mann by statement, - for reasons involving, preoccupation and a feeling that some of the ministers, being better known in the Church, could effect more in the positions.

     The President also stated his desire to withdraw from the office, for the reasons that 1. He thought it best to dissociate the ecclesiastical phase of the body from its official personnel; 2. that rotation in office is desirable in such a body; and, 3. that he felt that his views did not, in some rather important particulars, coincide with some of the members as to the policy of the body, - this however being a subordinate consideration and involving nothing of discord. But as these reasons were supported by no one else, and as there was evidently a strong desire for Mr. Sewall to retain the office, he accepted the result of the ballot, which was emphatically in his favor. Other officers were: Rev. E. J. E. Schreck, Secretary; Mr. C. H. Asplundh, Treasurer; and Directors, - Messrs. L. P. Mercer, John Whitehead, Harvey Farrington, John R. Swanton, C. T. Odhner, Alfred Acton, C. R. Mann, E. A. Whiston, and W. L. Gladish.

     It may be interjected here that during the meeting the names of Dr. E. A. Whitson and Mr. W. C. Childs were added to the roll as members.

     Information was informally given by the Rev. C. H. Mann, that there was little hope of favorable action by the Swedenborg Printing and Publishing Society in the matter of translating the Adversaria.

     Inquiry was made, but without result, as to when the long promised third volume of The Brain, is to be brought out by the London Swedenborg Society.

     Mr. Brown gave a synopsis of Miss Lillian Beekman's recent work along the lines of spectrum analysis in the light of Swedenborg's principles. This was very suggestive but too condensed to permit of more than a very general grasp of the matter. Great hopes are entertained, however, that the present line of investigation is destined to establish a connection between Swedenborg's system and the best results of modern investigations.

     Mr. Swanton announced the preparation of a card catalogue of statements in the Writings bearing on philology and - if I mistake not - allied ethnological themes, these being especially in Mr. Swanton's department.

     The passing away of Dr. T. J. G. Wilkinson, and his memorable contributions to the cause of Swedenborg's science, were recognized, by the appointment of a committee of one to draft a memorial resolution similar to that passed last fall by the Principia Club, and since published in The New Philosophy and New Church Life.

     A paper by Professor Odhner set forth in strong light the need for a full bibliography of the Scientific Works, in order to know all the available material out of which the new philosophy is to be constructed. Professor Odhner's offer to prepare such a work, which he volunteered would not conflict nor run in parallel lines with that undertaken by the Rev. James Hyde, under the auspices of the Swedenborg Society, - was received with pleasure and referred to the Board of Directors.

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     The Association listened to the formal papers on the program (except one or two that did not materialize) on the evening of the first day, meeting publicly, at the invitation of the Rev. J. K. Smyth, at the building of the New York Society, on 35th Street. The attendance was about twenty, rather less than might have been hoped, in so large a centre as New York.

     The following is a synopsis:

     1. The Study of Swedenborg's Philosophy, by Rev. L. F. Hite; read by Mr. Sewall; in which the writer dwells upon the importance of the philosophy as the means and form in which Swedenborg was able to receive and transmit the truths of theology, and also as the means whereby the New Church will be enabled to enter into the real light and illustration of these truths which we have held thus far, in large measure, dogmatically, thinking from terms rather than from ideas.

     2. Swedenborg and Kant on the Nebular Hypothesis; by Dr. Riborg Mann, read by Mr. Mercer: consisting for the most part of a "review of the Principia," quoted from the Acta Eruditorum, of 1737 as bearing upon the question whether Kant, - who had possibly seen this review but not" (probably) the work itself, - could have derived therefrom the fundamental idea of his Theory of the Heavens. Dr Mann concludes that it is impossible to positively answer the question, and that "even Kant couldn't."

     3. Studies in the Principia; by Dr. John R. Swanton, who exhibited diagrams illustrative of the creative processes described in the Principia, accompanied by explanations based upon studies prosecuted, during the past year by himself in conjunction with Mr. George V. Nash. In conclusion he stated it as his opinion that the Natural Point is identical with the substance of the spiritual sun.

     4. The First Natural Point; in which the author, Mr. Reginald Brown, took opposite ground from Mr. Swanton, and from that involved in the papers of Messrs. Hite and Whitehead in the December New Philosophy, - maintaining that the Natural Point is not identical with the substance of the spiritual sun, but that it is distinctly natural, being nevertheless the first and most fit receptacle of the activity of the spiritual.

     5. Swedenborg and Tremulations; by the Rev. Samuel Beswick; read by Rev. George G. Starkey; a short but very satisfactory vindication of Swedenborg's Undulatory or Tremulatory theory, in general, and in particular, of his statement that the tremulations of the solar substance are instantaneous; for though his critic - Mr. Goyder, in Morning Light - is right of course in his statement of the established fact that light, or the tremulations of the ether, do require the appreciable time of several minutes to pass from sun to earth, yet it is not, as Mr. Beswick points out, the ether but the aura, of which Swedenborg makes the statement criticized, the tremulations of which involve the force of gravity, and are practically instantaneous, - that is wholly inappreciable as to time consumed in transmission. G. G. S.

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Church News 1900

Church News       Various       1900

     Huntingdon Valley ("Bryn Athyn".) - The "clouds" of sickness having been gradually lifted, on April 17th a long spell of social inactivity was broken by a gathering at the Club House, which was largely attended. Musical and literary diversions varied a long program of dancing. To cite one feature: each guest was given an opportunity to exercise poetic talent by composing a stanza, which was to rhyme, and the aggregate product was read aloud by a "committee" of two; some proving bright, others absurd and some "so bad as to be good."

     During the absence of the pastor in Chicago, Bishop Pendleton has conducted the doctrinal class, the subject chosen for April 20th was the text: "I go a fishing, or evangelization; and that for April 27th was "Doubt." Etymologically, to "doubt" is "to have or hold as two," to halt between two opinions, or "at the fork in the roads." This state of suspense is trying, but how common the state is the dictionary shows by the abundance of synonyms of doubt. The very position of man between the two worlds, heaven and hell, is as it were a state of doubt. The whole question of salvation may be said to be in doubt; for man himself is in doubt as to the outcome. But Judgment finally comes and puts an end to the state of doubt.

     Spirits who are in the faith of charity do not reason about truths but confirm them. What they do not clearly comprehend they lay aside, nor ever suffer such a thing to lead them into doubt. Whatever is in the Lord's truth they confirm, not from a blind faith but from the light of truth in the mind. When anything in the truth is not comprehended they lay it aside and wait. In too labored an effort to understand truth that is not clear there is something of the natural man. Thus the subject of doubt involves also that of the "affirmative;" and they are commonly treated together in the Writings. The foundations of the affirmative are laid in childhood, taking the form of the affirmative attitude toward parents, and afterward toward the Lord. But those who will not become spiritual men gradually admit doubts and finally deny. The affirmative is "the beginning of regeneration," arising from good within.

     This good cannot flow into a state of doubt, still less into the negative. But still, with any man doubts and sometimes even negatives are excited by spirits adjoined to him; yet in proportion as affection prevails he is led to the affirmative and confirmed in truths by those very doubts. Thus doubts are made to serve use, for they conduce to freedom of choice.

     One point emphasized in the lesson was, the importance of an early grounding in "Authority," the authority of the truth, which means, of the Writings. This is the basis of the affirmative state, which as said before, is the beginning of regeneration. (A. 3913.) We regret lack of space to present the lesson more in detail.

     On April 23d was held the Principia Club meeting, which had been postponed a week to allow of devoting the evening to listening to an account of the Swedenborg Scientific Association which met in New York. April 19th and 20th. One of those who had attended the meetings read and commented from notes taken, supplemented by remarks from others who also had been there. This society always shows great interest in Swedenborg's science and the attendance was good.

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Among those present was Mr. John Ruby, of Houston, Texas, who, falling in with some of our members in New York, be heard for the first time of the existence of the colony, and of the presence among us of several of his childhood acquaintances.

     On April 26th the settlement was favored by d visit from the Rev. L. P. Mercer, General Pastor of the Illinois Association and Chairman of the Executive Committee of the Swedenborg Scientific Association.

     Philadelphia. - On Sunday, April 15th, Mr. William Bruce Reid was baptized into the New Church, during our service, and subsequently was received as member of the society. Another addition to the membership is Miss Maud Semple, who has recently come to Philadelphia.

     On Thursday, April 26th, a pleasant social evening was spent at the house of Mr. and Mrs. Leander D. Good; vocal and instrumental selections being features of the entertainment

     Brooklyn. - Services in this city will be held on May 27th, (the last of this season), at the residence of Mrs. Bernard Peters. No 83 Lee Avenue.

     Parkdale, - On Easter Sunday the sacrament of the Lord's Supper was administered, sixteen persons participating. On the Sunday following Rev. E. J. Stebbing conducted service, in the absence of Pastor Hyatt, who was in Berlin.

     We have had several social events since last writing. On March 30 our young people entertained the Society with play, entitled "An Old Maid's Wooing," which was much enjoyed. The same performance was repeated at a social on the following Tuesday evening. The school children have also recently given the Trial Scene from the Merchant of Venice, which was so creditably performed by them about a year ago. The scenery was very fine and the parts well sustained. This is the second entertainment provided by our school children this year, the other being the little play "The Ruggleses in Society," which was presented early in January, and caused lots of fun. The anniversary of the birthday of two of our young ladies on the 26th inst. afforded a good excuse for another social; unfortunately there was not a very full attendance owing to sickness in several families, but those present managed to have a real good time, dancing and games being the order of the evening. Charles Brown.

     Berlin, Canada, - At a meeting of the Carmel Church, held April 23d, the unanimous choice of the society fell on the Rev. Fred E. Waelchli, now of Baltimore, Md.

Letter from Mr. Bowers.

     Indiana - Sunday, April 1, was spent with the New Church people at Kokomo. On the morning of that day a meeting was held at the pleasant home of Mr. and Mrs. Geo. W. Defenbaugh. The attendance was small, but as all present were worshipers of the Lord, there was a harmonious sphere, and the sermon was much appreciated.

     Mr. and Mrs. Schlatter, the "healers," who were so favorably mentioned in the Messenger some time since, had been in Kokomo, and a few days previous to my visit made a big sensation in that city.

     [Mr. Bowers explains that Schlatter unmasked himself, became intoxicated, and indulged in violent and horrible blasphemies when put under restraint. - ED.]

     He is evidently the subject of certain evil spirits who, as we are taught, understand and practice magical arts, which are contrary to Divine order, and therefore diabolical. It is asserted that some people are actually healed by these jugglers. Yes, that may be; but is it right? The magicians of Egypt were able to do some of the same miracles as Moses did, by their enchantments; that is, by magic in connection with evil spirits.

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     Those who are wise from receiving Divine doctrine, as given in the Writings, will heed the Lord's warning to be not deceived. For they know that these modern healings, which are in many cases done by magic, are also referred to when the Lord says: "There shall arise false Christs and false prophets, and shall show great signs and wonders; insomuch that, if possible, they shall deceive the very elect" (Matth. xxiv: 24).

     Ohio. - New Church people have been visited, and sermons and lectures have been delivered, in quite a number of places in the southern counties of this State. But I regret that neither time or space permit me to relate several interesting incidents which have occurred. New Church Life, in its new form, and with its excellent contents each month, is exceedingly gratifying to all who read it. J. E. BOWERS.

THE CHURCH AT LARGE.

     Massachusetts, - At the monthly meeting of the New Church, Woman's Alliance, March 12th, Mrs. Waterhouse read a paper on "Education of Young Girls for Use," which was discussed.

     New York, - Arrangements have been completed for conducting a summer school for the study of Swedenborg, at a point between the villages of Marlborough and Milton, on the west side of the Hudson, about sixty-four miles above New York City. The general subject for the season of 1900 will be, "Man; the Word; the World." Two weeks will be devoted to the presentation and discussion of each subdivision. A lecture will be delivered each morning for five school days of the week, to be followed by questions and answers. At 5 o'clock each afternoon sub-topics will be considered, related to the general topic. Rev. C. H. Mann will handle the subject "Man," beginning July 9th. Rev. Adolph Roeder will conduct the study of "the Word," beginning July 23d. Mr. A. J. Auchterlonie, with whom will be associated the Rev. John A. Kayes and Mr. L. E. Wilmarth, will have charge of the subject "the Word," beginning August 6th. Circulars may be obtained from Rev. Adolph Roeder, 80 Cleveland Street, Orange, N. J.

     Brooklyn, N. Y. - Rev. William H. Diehl celebrated his sixty seventh birthday, recently, by presenting to his congregation as a token of his love, a deed to the church property, valued at $10,000. He bought the property seventeen years ago, turned a dwelling into a church, and has preached there since without a salary. In the early day; of the society he paid the church expenses out of his own pocket. He refuses to talk about the gift or the reasons for it. He accumulated a fortune in a manufacturing business. The Messenger takes the foregoing statements from the Brooklyn Eagle.

     THE GENERAL CONVENTION.

     Ohio, - The General Convention meets this year in Cincinnati, on May 26th, etc.

     Tennessee. - Under the active leadership of Pastor McSlarrow the little society of Covington is creating more interest among the people of the surrounding country than ever before. The Sunday-school is well attended. There is preaching morning and evening, where good congregations, composed of all the denominations, listen closely to practical exposition of Scriptural teaching. The Tipton County Democrat is quoted to say: "The people are finding out that the New Church is not mysticism, but plain, practical Christianity, having for its motto the self-evident truism that: 'All religion relates to life, and the life of religion is to do good.'"

     Missouri, - Rev. L. P. Mercer, General Pastor, recently visited St. Louis, and gave an address on "The Order of Worship," on February 14th, presenting reasons for proceeding according to the order used in the larger societies of the Association.

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On the next evening he preached, on the words of the Lord, "I am come that they might have life, and more abundantly." He portrayed the larger world into which the man of today has entered, and showed how the Lord in His second coming has provided for the spiritual needs of the rational man in the revelation of the internal sense of the Word.

     Toronto, Canada, - The long-cherished desire of the Toronto Society to own a modern church edifice is in fair way of being gratified. The old church and site have been sold, and a new site bought, having a frontage of 132 feet, on College Street, by a depth of 110 feet. Part of the lot not needed will be sold at once, which is expected to realize $2,000 toward the new building.

     England. - Unintentionally we have omitted to note the visit of Prof. Scocia to England last fall.

     At a meeting at Camden Road Church, London, on November 15th, he spoke of his labors in Italy for the last thirty years, translating Swedenborg and publishing monthly periodical, and a series of monthly pamphlets, which have been distributed throughout Italy, and show an increasing circulation. Over 400 copies of Italian translations of the Writings have been distributed to public libraries, and many given to Catholic priests, and many sold. In Italy the readers and admirers of Swedenborg number over 100.

     Prof. Scocia also visited Manchester and Accrington.

     Sweden. - The grant of the Board of Missions of the General Convention in America to the work of Rev. C. J. N. Manby, has materially advanced the cause of the Church in Sweden.

     Denmark. - Rev. S. C. Bronniche has returned to Copenhagen and is conducting public worship. He is also publishing the Aurora, as previously noted.

     New activity has been evidenced in this country, in the formation of a Swedenborg Association (Swedenborg Foreningen), which was effected in August of last year. At a meeting held on February 11th Mr. Bronniche submitted a proposition to form a complete organization, which was unanimously adopted. The purpose of this association is, the spreading of New Church literature by publishing Danish translations of Swedenborg's theological works, tracts, periodicals, and similar materials. This use it proposes to carry out by a committee chosen by the members, to consist-of chairman, secretary and treasurer.
FREE TRACTS 1900

FREE TRACTS              1900

     I will send free to any one as many New Church tracts as desired for distribution.

     Address, "Printer," 1454 Highland Street, Columbus, Ohio.
GEOLOGY IN A NEW LIGHT 1900

GEOLOGY IN A NEW LIGHT       GEORGE E. HOLMAN       1900


NEW CHURCH LIFE.

Vol. XX.          JUNE, 1900.           No. 6.
     ON some previous occasions I have endeavored to show that the interpretations of geological phenomena which find universal acceptance at the present day are based merely on appearances, and are entirely antagonistic to some of the cardinal principles of revealed truth.

     In the Writings of the Church we have the first principles of a true system of geology. Those Writings contain a history of the spiritual causes which operate all those phenomena embraced by the science, and a knowledge of correspondences should enable us to perceive the natural effects or outbirths of those causes in their true order, the labours of geologists furnishing us to a great extent with the means of verifying our deductions.

     In the present article I propose, as a recapitulation and to some extent as a continuation of previous papers, to present briefly what I conceive to have been the true order of geological events, as deduced from the application of spiritual truths to observed facts.

     The earliest condition of the globe is a subject belonging rather to astronomy than to geology, and possibly the nearest approach to an accurate description of the astronomical processes involved is to be found in Swedenborg's Principia. But, whether this be so or not, it is of the first importance to bear in mind that all solar activities and planetary motions are as much correspondences, that is to say, the effects of spiritual forces, as any mundane phenomena.

     We must picture our globe, when it was as yet uninhabited by even the humblest of creatures, to be entirely covered by a shallow ocean.

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There was at first no dry land. In due course, dry land appeared, and we will assume that its first appearance took place in the region of the equator. This is so because dry land corresponds to the human mind, and the first mind was (in spiritual language) born in the East, and the tropical region of the earth corresponds to the spiritual east because it is in the plane of the sun.(1) Apart from astronomical causes, - such as the rapid revolution of the earth, or its nearness to the sun, - the restriction of the dry land to the equatorial zone would be the most conducive to a high and equable temperature over all the globe, and therefore the most conducive to the creation of vegetable and animal life.(2)
     (1) In Swedenborg's Lesser Principia, No. 112 (See translation in New Philosophy of March, 1899), the same conclusion (but on other grounds) is expressed in the following words: "In the beginning of creation the pressure was far greater round the equator than at the present day, and the water consequently betook itself to the poles, where it was deeper at that time."
     (2) See the maps in Principles of Geology, in illustration of Sir Charles Lyell's explanation of a glacial period.

     This earliest continent was the main scene of the creation of living beings, and, although we are not here concerned with the exact particulars of that process, it may be remarked that there is good warrant for assuming the magnificent and philosophical conception of creation in Swedenborg's Worship and Love of God to be in its main outlines correct. Most certainly the modern theory that the process was one of transmutation of species, - caused by a life and death struggle through millions of yea's-most certainly is that theory incompatible with the teachings of revelation. Highly organized animals were created "in the beginning" (T. C. R. 78.) Man too was created at a period prior to the formation of some of the earliest fossiliferous strata now accessible to geologists. We know this from such facts as the existence, in paleozoic strata of Europe, of spiders, scorpions and cockroaches. The occurrence of these evil creatures at such early periods is as certain evidence of man's existence at that time as would be the occurrence, in the same strata, of chipped hints or other work of his hands. (D. L. W. 336.)

     But we are dealing now with a time when as yet no evil had tainted the earth's pristine purity.

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     The first land was gradually covered by vegetable forms; at first by lowly plants, the offspring of the marriage of most ultimate spiritual activities with purely mineral and crystalline forms. Each advance in complexity of organism was the result of an increasingly closer marriage between the spiritual and the natural worlds, and every offspring of that marriage, by its own life and death, paved the way for a further advance. For the use of each form created was, gradually and in orderly sequence, to present, for the service of inflowing spiritual activities, the various natural forces imprisoned in the mineral substances, belonging to the earth but derived originally from the sun.

     The animal creation in like manner proceeded according to order, as described in the first chapter of Genesis, from lowest to highest, including animal man; for man when first created was like an animal (A. C. 286), that is to say, he was a purely natural man, but celestial-natural.

     The order of regeneration symbolically described in the first chapter of Genesis is the order of creation everywhere, whether in the creation of the universe, of a world, or of an individual. We are taught in the Arcana Coelestia that the regeneration of a man is pictured in the creation of a world. We are also taught that "there is a complete likeness between the reformation of man and formation in the womb" (D. W. IV, in A. E.), and that "the formation of the embryo is, an image of creation" (D. W. II, 2, in A. E.).

     The creation of the world, so far as at present described, has been comparatively rapid, like the rapid changes in embryonic development; but, as the embryo has no conscious life of its own, but owes its soul to its father and its body to its mother, so up to the stage of the world's development we have thus far been considering, all the forms produced have owed their existence to the action of the universal heaven upon universal natural laws; but there has been no life on the spiritual plane properly belonging to this world.

     The opening of the spiritual plane to the first race of mankind was like a new birth. The newly-born spiritual man then took possession of his own world in the same manner as the newly-born infant takes conscious possession of its own body. From this time the kingdoms of nature not only gave body to the activities of the Gorand Man in the aggregate, but they also bodied forth the peculiar characteristics of the man of this world.

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He thereupon began to imprint his individuality upon the earth according to the law of correspondences.(3)
     (3) For the peculiar characteristics of the man of this world, see Earths in the Universe, No. 122.

     With this great change in man there arose a corresponding change in the configuration of the land and water of the globe, because motions of the earth's crust correspond to changes in the state of man. (A. C. 3355.) Swedenborg relates that at the time of the Last Judgment in the spiritual world, some of the lands, valleys and mountains there underwent some remarkable changes, and the amount of change in the state of the church there was evident from the extent and character of the earth's motions, that is, the motions of the crust of the earth in the spiritual world. (A. E. 400.)

     These recent changes described by Swedenborg are not reflected on the material earth because their influence is at present almost entirely counteracted by other influences in the spiritual world. Because of these counteracting influences, the earth now only responds to spiritual changes of an enduring nature, in the same way that the bones of the adult skull do not record transient emotions acting on the interiors of the brain, or the beginnings of changes of mind, but only changes which have endured and are accomplished.

     In the earliest times the spiritual forces acting in the world were not so heterogeneous as afterwards. They did not clash in their operations in ultimates; and the natural world, therefore, was then easily seen to be subservient to the same laws as the spiritual world, although on a lower plane. There are indeed no other laws but spiritual laws; but the fact that in the natural world spiritual effects are fixed renders it possible for things to be in proximity which in the spiritual world are widely sundered. This proximity, in space, of contrary natures, hides the action of the law of correspondences, while at the same time it increases the fixity and reactionary value of the material world.

     When the first race of men, from being natural, became spiritual, a corresponding change took place in the configuration of the land and water of the globe. An upheaval of new land took place on which were created forms representative of the newly born spiritual man; and with this upheaval, the elevation of the first land ceased.

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     Now from the first appearance of dry land, a conflict had been taking place between the fluids of the earth, air and water, and the solid ground; but during elevation the land gained as much or more than was lost through the denuding action of the fluids. As soon, however, as elevation ceased, the land was gradually eaten away and the waste of the land was deposited on the bed of the ocean. This was the first aqueous or stratified deposit which could contain terrestrial remains.

     While the destruction of the earliest land was going on, the secondly upheaved land (still in the tropical regions) was giving birth to forms correspondential to the then state of the spiritual world, - which world would contain of course not only the newly-born spiritual man, but natural man. Many of the forms created on this second land would therefore be very similar to those of the first land, but, although there would be a resemblance throughout, the species would be somewhat different from the first immature forms. The law which permits the destruction of the earliest organic forms is exactly the same as that which causes the metamorphoses of plants, animals and man by removing embryonic organs - the expressions of immature states - and substituting newer forms.

     These changes in the first geography of the globe were no doubt accompanied by migrations of mankind into those conditions which were most congenial to their minds.

     If the elevation of the human mind from natural to spiritual produced physical changes on the earth, much more did the elevation from spiritual to celestial; for upon the opening of the higher degree, man would operate more interiorly and therefore more powerfully. This will be obvious to all students of the Writings; but I cannot too strongly emphasize the geological importance of the fact that during the period of the celestial church the power of the spiritual world over nature by correspondence was far in excess of what it had been before or has ever been since.

     The opening of the celestial degree caused a further upheaval of dry land from beneath the ocean, as a fit plane for the reception of types corresponding to the celestial nature. This upheaval was of greater extent than previous upheavals, and rendered most of the previous lands stationary, or caused them to subside.

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     There were now deposited on the ocean floor immediately surrounding the countries of which we have spoken strata formed from the waste of the land. As the old countries subsided, the sea round them grew deeper in consequence, and the deposits formed in the neighborhood of the first shores were at length overlain by the chalky deposits of mid ocean.

     The celestial country, being continually elevated, grew in expanse and extended even beyond the tropics; and as the primeval crust was lifted up there were also lifted up some of those deposits formed from the waste of the first lands. In some cases (as in Canaan) these uplifted deposits had been covered to a considerable depth by the continual raining down of microscopical marine shells, forming a bed of chalk.(4)
     (4) That Canaan was inhabited in Most Ancient times, see Arcana Coelestia, n. 567. Canaan is almost entirely chalk, but towards the South there rises, from underneath the chalk, sandstones containing traces of land plants. These plants may therefore truly be said to be "pre-Adamic."

     It is to be understood that, with the exception of such outlying portions as Canaan, the celestial country (which now covered a large area) did not occupy the site of any of the existing continents. The northern hemisphere, now covered by great continents, was then quite open ocean, the dry land being massed on the equator.

     It is necessary here to draw attention to the correspondence of this celestial country with the celestial quarter in the spiritual world. In Most Ancient times the land of the spiritual world may be said to have been in the East, for the ruling love was love to the Lord; to the South there was in the spiritual world a lesser manifestation of life; in the North were mere ultimates.

     In the natural world this correspondence was fully exemplified, for in those early times spiritual laws (for reasons stated above) were more obviously operative; but that part of the natural world which spiritually is called the East, is the Tropics (the home of the sun). In Apocalypse Explained n. 21 we are taught that in the present day angels Perceive the East when Africa is mentioned; they understand the South when Asia is mentioned, and by Europe they understand the North. Of course the present continents have but very little resemblance to the continents of the Most Ancient Epoch, but we are justified in assuming that the Celestial country was in the tropics; and we will assume, for the sake of illustration, that it was in the vicinity of Africa, chiefly in that part of the world now occupied by the Indian Ocean; and that it was mainly a tableland of greater elevation than any now existing.

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     The elevation of the celestial country continued until the time described in the second chapter of Genesis, when the Most Ancient people inclined to proprium. The elevating force was then gradually checked.

     The check received in one part of the globe directed the upheaving force to other districts. What districts these were is not now perhaps exactly ascertainable, but we will suppose that their were in Asia and Northern Europe. In these quarters, then, which previously had been entirely open ocean, there now began to appear lands which were soon covered by vegetation, but by vegetation of the lowest grade only, because the influx from the spiritual South was feeble and from the spiritual North scarcely anything. From the waste of these lands were formed the lowest strata with which geologists are acquainted. We will assume that, at this time were formed the Cambrian deposits of Europe, in which were embedded the molluscs and trilobites of the European Ocean; but in Asia (because there was a fuller influx from the spiritual South) a higher grade of creatures existed. The Asiatic Ocean might contain fishes in addition to invertebrates. The Europe and Asia of this period would be represented by archipelagos of low elevation, well separated by the ocean from the tropical continent. (Man, therefore, was confined to the tropical continent.

     Further depressions of the celestial country resulted in corresponding upheavings of the more ultimate countries, and as the spiritual world, or rather that plane of it immediately bearing on nature - the world of spirits, - receded from the celestial state, creative forces flowed in more from the spiritual South and North.

     It is to be observed that each change in the configuration of land and water effected a change in oceanic and aerial currents, and in the climates of the various regions; and because the climatic and other conditions distinguished the globe into regions of different character, and especially because the spiritual influx was strongest from the spiritual quarter which contained the ruling love of the age, the bio-geographical regions were of various grades.

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Thus when the region of Europe (which received its influx from the spiritual North) was inhabited by creatures of Carboniferous character, Asia (which received the fuller influx from the spiritual South) was possibly in its Triassic or Jurassic stages, while the celestial country contained animals and vegetables of the highest orders, and also man.

     If, for the sake of illustration, we assume that the spiritual declension removed the ruling love from the East, through the South to the North and West, we shall see that there was, as it were, a wave of life gradually flowing over the natural globe in a definite direction, so that any particular district would be visited by successive waves of animal and vegetable life, each wave being of higher character than the previous one.

     The character of each wave of life would be recorded by the geological action which is always going on, and we should therefore have, in each locality, a series of strata of which the lowest and earliest deposit would contain the simplest forms and the highest and most recent strata the more complex forms.

     Professor Heilprin, in criticizing Huxley's suggestion of the synchronism, in different regions, of different geological stages, says that if two adjacent regions could possess, - one, say a Devonian character and the other a Carboniferous character, - the Carboniferous land might sink beneath the sea, and there might then be deposited on it strata of the lower or Devonian character. He goes on to say that the fact that in nature a stratum of lower character is never deposited over one containing higher types is a complete answer to Huxley's suggestion, unless it can be shown that there is any rule according to which the lower types should always disappear first. This, however, the New Church can show, for, when it is known that geographical districts correspond to different states of mind in the spiritual world, and that subsidences and elevations of those districts correspond to subsidences and elevations of spiritual states, it is then easy to see that the most immature states will be the first to subside.

     The orderly piling up of strata throughout the present continental areas is, then, explained by the recession of the ruling love of the Most Ancient Enoch, from the spiritual East, through the South and North to the West, causing the present geographical districts to receive in succession, at first, influx from ultimates only, and gradually, - as the ruling love described its journey through the quarters, - a fuller and fuller influx.

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     Moreover, as the earliest beginning of the present continents was the result of the depression of the Celestial Continent, we ought not to be surprised to find evil animals in the very lowest strata of Europe and Asia. With the first decline of the Most Ancient people, evil was in the ultimate districts, in the most ultimate forms only, such as insects, but as the evil influx became stronger, it would become embodied in higher and higher forms.

     The subsidence of the Celestial was necessarily an extremely slow process, for the first peoples had no inherited tendencies to evil. The subsidence of the Most Ancient continent, therefore, lasted for perhaps millions of years. As it subsided the present continental areas were upheaved, - but throughout the general elevation of the present land areas there were innumerable local subsidences and upheavals, varying the physical features of the globe from age to age, all typifying the various subsidences and upheavals of states of mind in the spiritual world.

     The Most Ancient Race of mankind at length became extinct, and the Celestial Continent ultimately sank beneath the ocean, with the exception of a northerly portion, which included Canaan, inhabited by the remnant of the Antediluvians which was saved. This remnant was the nucleus from which sprang all future races, and Canaan is therefore spoken of as the "Middle of the Globe." (Coronis, 52). The Celestial Continent, like the Celestial mind, has continued submerged to the present day.

     The Spiritual Race, which spread over many countries of the globe, attained its perfection in Asia, which continent was greatly upheaved synchronously with the final submergence of the Celestial Continent. Traces of outlying fringes of the Spiritual Race found in Tertiary deposits of Europe, but the European geological formations prior to the Tertiaries are a record of the fall of the Most Ancient people, the hideous reptiles and dragons of the Secondary rocks being representations of the monstrous lusts and insanities of the Antediluvians.(5)
     (5) It will be seen that the "Age of Reptiles" in Europe ought to contain a fuller representation of evil than the reptile age of Asia, because that of Europe was later in time and therefore nearer the consummation of the Most Ancient Era. With a knowledge of animal physiognomy, such considerations would greatly help the determination of the respective ages of equivalent deposits.

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     The same principles which apply to the Celestial geological record apply to the Spiritual, but the Spiritual causes being less interior than the Celestial, the effects will not be so great. Moreover the cycle described by the rise and fall of the Spiritual Church started in Asia and was otherwise somewhat different from that of the Celestial on account of the Spiritual quarters being different. (See A. E. 422a.) In the Ultimate or Natural Epoch the power of the spiritual world over nature has even less effect.

     The record of the descent of man (which, when judged from appearances only, is always interpreted as, and looks so very like the ascent of man) is contained not only in geological strata, but also in the first few chapters of Genesis. The correlation of the two records offers a wide field of labour for future geologists.

     In conclusion, I would remark that, in mentioning such places as Asia, Europe and Indian Ocean, I do not wish to be taken too literally. They are mentioned mainly for the purpose of presenting a mental diagram in illustration of the principles involved.     GEORGE E. HOLMAN.
JAMES JOHN GARTH WILKINSON 1900

JAMES JOHN GARTH WILKINSON       C. T. ODHNER       1900

     (CONCLUDED.)

     THE last twenty years of Dr. Wilkinson's life were devoted almost exclusively to the distinctive literary work of the New Church. The praise of the world and its glory, the foreign ideals and deities which formerly had infested his mind, - all these seemed now to have lost their charms, and though his heart was beating as warmly as ever for the external reformation and spiritual elevation of the race, he had come to realize that there is nothing to hope from the world, from the old Christian Church as such; but that the only practical and possible path to individual and racial salvation lies in the conscious reception of the Doctrines of the New Church. These Doctrines were henceforth his only light, and he no longer looked upon Swedenborg as the discoverer of these truths, as a sort of "spiritual Columbus," but beyond the human instrument the features of the Divine Master appeared to him in ever clearer and more glorious light.

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As he said to a friend, towards the end of his life, "If I had my literary life to begin again, I would not argue about the Doctrines of the New Church at all. I would simply say: these things are Divine truths."

     And this is exactly what he did say in all his later works. As the truth became more and more a part of his very life he became less and less argumentative and more calmly assertive, not of his own opinions, but of the actual truth of the Heavenly Doctrines. In these his mind henceforth found a sabbath-rest, and his life seems to have flowed on to the end in the joyous tranquillity of innocent wisdom.

     This peacefulness of mind and singleness of purpose resulted in still greater activity for the cause which he loved, nearly every year being marked by the appearance of one or more volumes from his pen, or by valuable and inspiring articles in the journals of the Church, especially in the Intellectual Repository and its successor, The New Church Magazine. Among his contributions to this latter journal, we would call attention, particularly, to his eloquent appeal for the reproduction of the manuscript of Swedenborg's Spiritual Diary (N. C. Mag., 1886, p. 506), an appeal which reawakened the New Church to its duty in preserving all of Swedenborg's remaining manuscripts. His interesting review of the Life of Jesper Swedberg, by Professor Tottie, of Upsala (Ibid. 1889, p. 49), is also worthy of special mention among his many other articles.

     Having returned to all his premiers amours, he now began again to take an active interest in the important work of the Swedenborg Society, and in 1882 became a member of the governing "Committee," on which occasion he delivered a very interesting and valuable address on Swedenborg's Doctrines and the Translations of His Works (afterwards printed separately as a pamphlet).

     This was followed, in 1883, by a new version of Swedenborg's work on The Divine Love and Wisdom, the joint production of Dr. R. L. Tafel and Dr. Wilkinson. The latter, however, was dissatisfied with the character of this collaboration, and therefore, two years later, brought out a version of his own which differs quite radically from the edition of 1883; it is more literal, perhaps, but rather less readable and intelligible.

     During the same year, 1885, Dr. Wilkinson published two other volumes, the first a new edition of his Biography of Swedenborg, thoroughly revised, enlarged, and much improved, and the other a big book of nearly five hundred pages, entitled The Greater Origins and Issues of Life and Death.

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     In attempting any sort of a brief review of this, or any other of the subsequent works of Dr. Wilkinson, we cannot refrain from expressing our sympathy with the cry of despair which has been wrung from all his past reviewers. While his tender heart embraced all classes and conditions of men and beasts, his own prospective reviewers seem to have been alone excluded from his compassion. His books are, one and all, most difficult to describe, and still more difficult to criticize. They deal with so many different subjects, in so transcendental a style, and with such a sublime disregard of method and arrangement, that the unfortunate reviewer is lost in bewilderment as to the leading and differentiating theme of each book and as to the exact meaning of some of the more profound sentences.

     Thus, in the Greater Issues, the author deals with nearly every subject under the sun, in rapid and seemingly disconnected succession, yet always disarming the critic by the self-evident value of his multitudinous suggestions, applications, and interpretations. His mind is like the beam of a revolving search-light, which brilliantly illumines most distant darknesses, yet the next moment it may be gone, to reappear miles away. This peculiarity must serve as the excuse for our conscious vagueness in the account of his later works.

     Dr. Wilkinson's next work, on Revelation, Mythology, Correspondence (London, 1887), is a series of notes, rather than an elaborate work, but is of especial value as a first attempt to bring the whole subject of Mythology under the light of the New Church. Many extracts from the Writings of Swedenborg on the subject of the legends and fables of the Ancients, are here brought together, accompanied with suggestive thoughts and tentative interpretations. But the greatest value of the book lies, perhaps, in the author's searching criticism of the prevailing materialistic method of interpreting the faiths of the ancient world.

     The same subject is continued, but more definitely, in the next work, Oannes according to Berosus. A study in the Church of the Ancients. (London, 1888.) This is probably the masterpiece among Dr. Wilkinson's later writings, and is a truly valuable attempt to apply the science of correspondences to the systematic interpretation of one of the legends from the Ancient Church.

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The theme is the grand story of creation which has been preserved in the fragments from Berosus, the Chaldean priest, and which has been filled out, corrected, and corroborated by the newly opened literature of ancient Babylonia. The Doctor proceeds to unfold the inner sense of the myth, discovering in it an account of the establishment of the Ancient Church. In his application he makes a mistake, we think, for the legend appears to us to describe, instead, the establishment of the Church of the Golden Age, the Most Ancient or Adamic dispensation; but in his treatment and method he is nevertheless most interesting and suggestive, opening up on every side magnificent vistas into the long-closed mysteries of hoary antiquity.

     Ever busy and versatile, he soon afterwards appeared with a volume on a totally different subject, entitled The Soul is form, and doth the Body make, being chapters in psychology, and dealing particularly with the correspondence and connection of the heart and the lungs with the will and understanding of man (London, 1890). In his usual rambling style, burdened with a multitude of strange words and expressions, yet always fascinating and suggestive, the writer seeks to call popular attention to the merits of Swedenborg's physiological and psychological works. Of special value is his treatment of the bronchial arteries and tubes, and the coronary arteries of the heart, as illustrating, correspondentially, the subjection of the human will under the purifying control of the rational understanding.

     Still another field of thought is touched upon in the text work The African and the True Christian Religion his Magna Charta a study in the Writings of Swedenborg (London, 1892), where the author collects together, and makes a brave attempt at digesting, the many passages in the Writings which treat of the African race, its celestial characteristics, and its future position in the Church of the New Jerusalem. The subject of slavery is dealt with at some length, and Dr. Wilkinson shows, incidentally, that the great Anti-slavery movement in Great Britain owed its origin directly and distinctly to the agitation of Nordenskjold and Wadstrom, the Swedish New Churchmen. The volume is dedicated to Dr. E. W. Blyden, the Liberian minister to England, and followed as a sequel to Dr. Blyden's work on Christianity, Islam, and The Negro Race.

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Some of Dr. Wilkinson's theories in this book are problematical to say the least; as for instance his sanguine hopes of the American negro, as the future New Church missionary to Africa. The Writings of Swedenborg distinctly encourage the belief that the conversion of Africa will result, not from evangelization from without, but from an intrinsic development among the negroes in their own continent.

     In Epidemic Man and his Visitations (London, 1893), the author strikes another telling blow at the modern scientific iniquities of inoculation and pest-houses. The "Epidemic Man" is a representative personification of contagious diseases in general and of cholera and "la grippe" in particular. Many other subjects, rather foreign to the issue, are treated of, and the Doctor goes quite out of his way in order to attack the United States and their institutions, which he does with unnecessary bitterness.

     The New Jerusalem and the Old Jerusalem (London, 1899), consists to a great extent of extracts from the Writings, on the subject of the "place and service of the Jewish Church among the eons of Revelations." It is very loosely constructed, somewhat difficult to comprehend, and is, in our opinion, the least interesting of the Doctor's many writings.

     The Combats and Victories of Jesus Christ (London, 1895) is a distinctly theological work, dealing with the most sublime of all doctrines: the Glorification of the Human which the Lord assumed in the world, the nature of the maternal heredity, the mysteries of Divine Accommodation, the character of the temptation-combats, and the results of the victories of the God-man. Dr. Wilkinson's theology may not be considered most definite or systematic, but it is made living, attractive, and instructive by the childlike reverence and the intense affection which shine through it. In the face of this devotion, certain theological blemishes fade into insignificance, and the critic himself is apt to forget his disagreeable renal functions.

     But few other works remain to be noticed. In the bright little tract, Swedenborg among the Doctors. A letter to Robert T. Cooper, M. D. (London, 1895), Dr. Wilkinson appears again, and now for the last time, in his ancient armour as the champion of Swedenborg's Science and Philosophy, and this in spite of his introductory declaration, "Now, I do not accept Swedenborg as, in any sense, 'a scientist.'"

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In interesting and delightful style, the author then proceeds to differentiate between the actual "scientist," whose one end and aim is the science itself, and Swedenborg, whose single aim was Truth. A summary of the Doctrines of the New Church is then presented in their relation to the whole subject of physiological and medical science, and the Doctor ends by beseeching his brother Homeopathist to read the theological Writings of Swedenborg before the anatomical ones, - a word of true wisdom, from one well qualified to speak.

     When Dr. Wilkinson next appears in literature, it is in the character of a teacher of political ethics. Addressing himself to the great unheeding world in a book with the peculiar title, The Affections of Armed Powers: a Plea for a School of Little Nations, (London, 1897), he brings the light of the New Revelation to bear upon the modern issues of international politics, suggesting especially the introduction of the idea of conscience into the game of the Great Powers. It is to England, especially, that the author looks for a regeneration of politics, and to the New Church for the regeneration of England.

     In The Book of the Edda called Voluspa (London, 1897), our "grand old man" returns to one of the most favored themes of his earlier years, the magnificent mythology of ancient Scandinavia, which seems to have preserved the leading features of pre-historic theology longer and in greater purity than any other of the ancient mythologies. Dr. Wilkinson's poetic mind kindles at the thought of Swedenborg, the Northman, having been the instrument of revealing the key which is to open the ancient temple in which his ancestors worshiped. This key, the science of correspondences, our friend now applies to the noblest of the Icelandic legends, the Voluspa, or prophetic song of Vala, the seeress; and then proceeds to interpret this ancient document, line for line, and word for word, just as Swedenborg interpreted Genesis or Exodus. He thus shows that the song, in its "internal sense," treats prophetically of the fall of the Christian Church, the Last Judgment, and the final establishment of a New Heaven and a New Earth.

     While we are thoroughly convinced that the wonderful story of the Ragnarok, or the "Twilight of the Gods," bears within it this meaning, and cannot possibly mean anything else, yet Dr. Wilkinson's imagination certainly runs away with his judgment when claims for the Voluspa a verbal Divine inspiration, a position as actually an integral portion of the Ancient Word.

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On the contrary, it dates distinctly from a time when the Ancient Church had become perverted into polytheism, and it cannot have been anything more than a legend, a remarkably clear reflection from the Ancient Word itself. Nevertheless, the author's interpretation of Scandinavian Mythology in general, and of the Vala's song in particular, is nothing less than sublime.

     We need to exercise the same caution, and are forced to admit the same feeling of admiration, when reading the very last of Dr. Wilkinson's works, Isis and Osiris in the Book of Respirations (London, 1899). The central and the grandest theme of Egyptian Mythology, the story of Osiris, is here interpreted as a prophetic hymn of the Ancient Word, describing in its internal sense, the Advent of the Lord to the world, His natural development, spiritual combats, and final Glorification. While hesitating before accepting the Osiris legend as word for word a part of the Ancient Revelation, and while doubting the absolute accuracy of the interpretation as long as we cannot be certain of the integrity or inspiration of the text, the impression remains that the interpretation is substantially correct, and that Dr. Wilkinson's parting words to his grateful readers are in themselves a prophecy of the glorious things from the Church of the Ancients, to which the Church of the New Jerusalem some day will fall the heir.

     In closing we quote from Mr. James Speirs' account of Dr. Wilkinson in Morning Light:

     "Dr: Wilkinson's last work had been completely passed through the press, and was in the bookbinder's hands, before his death.... He had expressed the hope to a friend that he might live to complete it. The maxim 'man is immortal until his work be done' was quoted to him. But he gave a quaint turn to it by replying, 'No, man is mortal until then; it is then that he becomes immortal.'

     "His illness was very short, only lasting for a day and a half. And up to that time his intellect was as keen, and his memory apparently as perfect as they had ever been; nor had his interest in public affairs, such as the present political outlook, in any degree abated. He passed away on October 18th, 1899, at the ripe age of eighty-seven years."

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     Our brief sketch calls for no final panegyrics. As a man we knew but little of Dr. Wilkinson. His writings speak for themselves. What the judgment of the future will be, we cannot tell, but the mark which he has made upon the collective thought of the New Church will not soon be effaced. To the coming generation, at least, as to the present one, his works will continue to be an education, his intelligence and love an inspiration.     C. T. ODHNER.
CONCERNING THE SACRED SCRIPTURE OR THE WORD OF THE LORD, FROM EXPERIENCE 1900

CONCERNING THE SACRED SCRIPTURE OR THE WORD OF THE LORD, FROM EXPERIENCE              1900

IV.

THAT THE WORD IS HOLY EVEN AS TO THE SYLLABLES AND TITTLES.

     [1]. Once there was sent to me from heaven a little paper traced in Hebrew letters, but written as was the manner among the most ancients with whom those letters, which at this day are as to some part rectilinear, were at that time curved, with little horns verging upwards. An angel who was with me said that he knew complete meanings from the letters themselves: that every letter had its own meaning, and that the angels knew it from the curvatures of the itself in each letter, beside the thing which is known from the letter itself separately. He then explained to me what they signified: what [Aleph] [A] and what; [Heth] [H] signified, both separately and conjointly; and he showed that the [Heth] which is in the name [heth wah heth yod] (Jehovah), and which was added to the names of Abraham and Sarah, signifies the infinite and the eternal; and thus the Word is so written that there are many passages in which, from the letters themselves, the signification stands forth to the angels of the third heaven, when these places are read in the Hebrew text by a Jew or a Christian. For the angels of the third heaven possess the Word written in such letters, and they read it according to the letters.

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They said that in the sense which is thus extracted from the letters the Word treats of the Lord Alone. The reason for this is that the curvatures in the letters derive their origin from the flux of Heaven in which the angels of the third heaven are, above all the rest; hence those angels are skilled in that writing from what is implanted in them, because they are in the order of Heaven and live altogether according to it.

     [2]. They also explained in my presence the sense of the Word in Psalm xxxii: 2, from the letters or syllables alone, and they said that the sense of these things is, in a summary, that the Lord is merciful even to those who do evil. They added that the vowels are there for the sake of the sound, which corresponds to the affection, and that they could not utter the vowels i and e, but instead of i they said y or eu, and instead of e they said eu; and that among them the vowels a, o, and u are in use because these give a full sound, while i and e give a close sound. They said also that they do not pronounce any consonants roughly, [aspirated], but smoothly, and that the aspirated letters, such as [dalath] [D] , and [quoph] [Q],* with the rest, do not signify anything to them unless they pronounce them with a smooth sound: this, also, is the reason why many aspirated letters in the Hebrew have a point within, to signify that they should be pronounced with a smooth sound. They added further that aspiration in the letters is in use in the spiritual heaven, for the reason that in that heaven the angels are in truths, and by means of truths, in understanding; but in the celestial heaven all are in the good of love and thence in wisdom; and truth admits what is rough [or aspirated], but good does not. Hence it may be seen what is meant where the Lord says, that not a jot, a tittle, or little horn shall perish from the Law (Matth. v:18; Luke xvi: 17), and from this it is evident, also, that it was from the Divine Providence of the Lord, that all the letters of the Word in the Hebrew text were counted by the Masorites.
     * [Thus in the MSS. It is probably a slip of the pen for [Kaph] (Kaph). - Tr.]

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V.

THE SPIRITUAL SENSE OF THE WORD AND ITS NATURAL SENSE.

     [1]. I have spoken at times with spirits who did not care to know anything about the spiritual sense of the Word, saying that its natural sense is the only sense of the Word, and that this is holy because it is from God; and they asserted that ii the spiritual sense were to be accepted, the Word in the Letter would come to nothing. There were many who insisted upon this, but they were answered from Heaven, that the Word without the Spiritual Sense within it would not be Divine; but because the spiritual sense is its soul, it is thence Divine, nay, living, for without it the Letter would be as it were dead. The very holiness of the Word consists in this. The Word may thus be compared to the Divine Man who is the Lord, in whom there is not only the Divine natural, but also the Divine spiritual and the Divine celestial; it is on this account the Lord calls Himself the Word. And the angels added that the very holiness of the Word is in the sense of the Letter, and that this is holy above the other senses, which are internal, because it is the complex and container of the rest, and is a body living from the soul. Thus the Word in the Sense of the Letter, or in the man, is in its fulness and also in its power; and by means of it man is in conjunction with the Heavens, which, without the Sense of the Letter, would be separated from man. Who does not know and acknowledge that the Word in its bosom is spiritual? But the repository where that spiritual is stored up has hitherto lain concealed.

     [2]. But inasmuch as the spirits, who were standing up for the sense of the Letter alone, were not willing to be convinced by these reasons, the angels brought forward innumerable passages from the natural sense which could never be comprehended without the spiritual sense. As, for instance, in the Prophets, where mere names are massed together: where many kinds of animals are mentioned such as lions, bears, oxen, bullocks, dogs, foxes, owls, ojim, dragons, etc., as also mountains and forests, besides many other things which would have no meaning without the spiritual sense. What, for instance, should be understood by the dragon who is described as red, having seven heads, and upon the heads seven diadems, and who by his tail tore down the third part of the stars of Heaven and who sought to devour the child which the woman was about to bring forth; and that two wings of a great eagle were given to the woman, that she might fly into the desert where the dragon cast after her water as a river out of his mouth.

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Again, without the spiritual sense it could not be known what should be understood by the two beasts of the dragon: the one ascending out of the sea, like unto a leopard, with feet as of a bear, and mouth as of a lion, and the other beast ascending from the earth, of which it is spoken in the Apocalypse, xii and xiii. Again, what could be meant in the sixth chapter of the Apocalypse, by the horses which went forth when the Lamb opened the seals of the Book: first a white horse, afterwards a red one, then a black, and finally a pale horse; besides all the other things in that book? What, further, should be understood in Zechariah by the four horns and the four artificers (Chapter II); by the candlestick, and the two olive trees by it (Chapter IV); by the mountains before which were horses, red, black, white, and grizzled, (Chapter VI). Or, again, in Daniel viii, by the ram and the he-goat, and by their horns with which they fought against one another: and by the four beasts ascending from the sea (Chapter VII), beside similar things elsewhere in great abundance. In order that the spirits might be still further convinced, the angels adduced those things which the Lord spake to His disciples in Matthew xxiv, respecting the Consummation of the Age and respecting His Advent, which could not be understood by any one without the spiritual sense.

     [3]. That the spiritual sense is in all and single things of the Word was also confirmed by certain things spoken by the Lord, which, unless they were understood spiritually, could not be comprehended: as that no one was to be allowed to call his father on any one teacher or master, because One is their Father, Teacher, and Master (Matthew xxiii:7-10); that they were not to judge, lest they be judged, (Matthew vii: 1, 2); that husband and wife are not two but one flesh, (Matthew xix: 5, 6), - when nevertheless in the natural sense they are not one flesh; nor is it forbidden to judge respecting a companion and a neighbor as to their natural life, for this is necessary in a community but it is forbidden to judge of him as to his spiritual life, for this is known to the Lord alone. Moreover, the Lord did not forbid any one to call his father, father, or his teacher, teacher, or his master, master, in the natural sense, but it is forbidden to do so in a spiritual sense; for in this sense there is only one Father, Teacher, and Master.

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Thus in all other cases.

     [4]. From these things the spirits became convinced that there is a spiritual sense within the natural sense of the Word, but that still the very holiness of the Word is in the Sense of its Letter, because all the interior senses of the Word are in it in their fulness. In addition to this, it was confirmed that all the things which teach the way to salvation, thus life and faith, stand forth quite clearly in the Sense of the Letter; also, that everything of the Doctrine of the Church is to be drawn from the Sense of the Letter of the Word, and is to be confirmed by it, and not by the pure spiritual sense, for by this sense alone there is not given conjunction with Heaven and by Heaven with the Lord, but by the Sense of the Letter. For the Divine influx of the Lord by means of the Word is from the firsts through the ultimates.

     (To be Continued.)
THOUGHTS OF MATERIALISTS RESPECTING GOD.* 1900

THOUGHTS OF MATERIALISTS RESPECTING GOD.*              1900

     * From Document 302 of Tafel's Documents Concerning Swedenborg, (Vol. II); which document consists of fragmentary "Additions to The True Christian Religion," left by Swedenborg in the ship in which he made his last journey from Stockholm to Amsterdam.

FROM SWEDENBORG'S UNPUBLISHED MANUSCRIPT.

     Those who are continually in a material idea, - like the learned who are in the mere rudiments of philosophy, and think that they are wise if they acknowledge God, - adore the mere phase that there is a God. But if they are told that God is Man, and that the Lord and Saviour Jesus Christ is that Man, they do not acknowledge it; because their thought respecting Him is material, and not at the same time spiritual; wherefore they also separate His Divine Essence from His Humanity, and declare that there is a mystical conjunction between them.

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Editorial Department 1900

Editorial Department       Editor       1900

     THE Editor of The New Philosophy asks that we insert his explanation why not all the papers read at the annual meetings of the Swedenborg Scientific Association, were published in the Philosophy; viz., that not all were sent to him; and that those which were sent were published. Also that some of the papers were omitted from the April number from lack of space. Of course in our May "Monthly Review" we were not trying to locate responsibility but to indicate what we considered a useful policy.

     OUTSPOKENNESS is often practiced under the guise of frankness, without deserving that name. "Plain speaking" may be made a stalking-horse from behind which to shoot an envenomed dart. To speak one's mind is commendable only when the mind is animated by charity, and by a wholesome fear of doing injustice in any way, even by mistake. Thus the most direct speakers of all are the celestial angels, who, from ends of pure love, say "Yea, yea; nay, nay." Without assuming anything celestial we may very profitably strive to follow their example and to grasp and adopt their ends.

     THE COMING ASSEMBLY.

     Readers of the Life will receive this number just before the opening of the Fourth General Assembly, the program of which occasion appears on our last page. The prospects are bright for a full and useful meeting. Each Assembly, it has been noted, has had an individuality of its own: because each year sees a change not only in location and external conditions of the meeting, but also in the state and needs of the Church, and in the questions that thence arise. For these reasons, anything like monotonous similarity seems unlikely to occur. Last year there was an interest due to the contrast presented by the numbers and resources of the entertaining society as compared with their efforts and remarkable success. This year interest attaches to the fact that special railroad fares offer unusual opportunities for distant members to visit the center and see the equipment and environment amid which the educational and other general uses are carried on; and this, added to the circumstance that those attending will share in the first general celebration of JUNE NINETEENTH, - the Church's best-loved festival, - promises to bring the attendance up to high-water mark.

     As to questions and issues before us, it might be said that the most engrossing ones have been settled; yet one - that of the Lay House - contains great possibilities in the way of divergence of view and consequent debate.

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The discussion is all the more likely to be enjoyable owing to the absence of any very acute necessity for action, since a practicable modus vivendi is already in force, removing that tension of urgency which sometimes leaves a loophole for the intrusion, into debate, of natural feeling and thus of extraneous issues and elements of dissonance.

     The Orphanage for the General Church, which at last year's general meeting had not been thought of, will come before the body this year as a use already inaugurated and organized. The offertory of Sunday's worship, will be devoted to this use, and its importance will undoubtedly be fittingly set forth in the general meeting. There is no fear of non-recognition of the claims which the helpless have upon us, - children, the care of whom our Heavenly Father has associated with the holiest of human relations, and with life's most sacred obligations. And not more to the emotions does this use appeal, than to the judgment; for it goes without saying that self-preservation dictates saving to the Church her full membership, present and potential. Indeed the Orphanage may be said to be only a natural sequel to the School, the use around which the General Church has been formed.

     As to the Program, those who realize most keenly the need for thorough, natural understanding and cooperation between teacher and parent, and the many things that seem to conspire against the attainment of these, will appreciate the making of the Parents' and Teachers' Meeting safe from mischance such as defeated it last year, by appointing "Educational Day" before instead of after the Assembly.

     The feature of opening the Assembly by a day of Worship is one the desirability of which has been recognized before, and circumstances seemed to point conclusively to its being the very best arrangement for this occasion. Those who experienced the powerful sphere of last year's Sunday service will look forward to the occasion as a privilege. The effect will be strengthened and brought home by the opportunity afforded of coming together after the service, in a common meal, at which the relaxation that normally follows worship will naturally take a form stimulative of charity and mutual good feeling. It may be mentioned that this year the dinners will be given somewhat more attention with regard to stimulating and feeding thought, under the guidance of one well-versed in the Toastmaster's duties.

     The hour is set for the service rather early, (10:30 A M.), in order to allow time for dinner and some little rest, before the administration of the Holy Supper in the afternoon.

     The Sacred Concert in the evening is regarded by all who have any love for music, especially the music that is vital with spiritual meaning and affection, as one of the treats connected with the Assemblies. It is a happy thought to combine the better-prepared efforts of the semi-chorus with the spontaneous singing of the whole audience in the selections suitable for them. The increasing instrumental resources of the General Church is a cause for sincere congratulation, and incidentally we may look for some enjoyable specialties in the program, such as the 18th Psalm.

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     Monday morning, being taken up by the General Council, will afford opportunities to the members in general for social intercourse, which will unquestionably be improved to the full; a very good preparation for the assembling at noon to listen to the Annual Address of the Bishop.

     After the midday collation follow the Reports, the reading of which is not likely to occasion any diminution in the attendance or interest, if we may judge at all by last year.

     A Social Reception will be held in the evening, and may be expected to resemble its predecessors in enjoyableness.

     On Tuesday, the "Nineteenth," we are to have the novel experience of seeing nearly the whole Church Joining in a celebration of the Day which represents the Divine bestowal of all that makes life to the Newchurchman more than dear, that is, - real. A realization of what this celebration involves, is coming to be seen to be so serious, so impressive and even solemn a matter, that we may venture this much in way of forecast, - that it will be less than on some former occasions, given over to sheer enjoyment and exultation in our common boon of brotherhood, and more touched with a sense of the responsibilities entailed, and the contrast which is presented by our natural tendencies and difficulties as compared with the ideal Church life which the New Jerusalem offers within her gates of pearl. The feature of a sermon introduced in the services of this day and the two following, will contribute to make the opportunities of this Assembly, in the way of spiritual feeding, beyond the ordinary. Mr. Bostock preaches on Tuesday morning.

     Then will follow the Banquet; and we can rest safe that the speeches, - relieved too by that blessed ally, Song - will be of a kind to heighten and not burden the assimilative processes, mental and physical.

     If the Lawn Party in the evening be only vouchsafed fair weather we know what beauties maybe looked for, and what social enjoyments, and the lofty trees and flowering wealth of "Cairnwood"

     Wednesday, opening with services, and a sermon by Mr. Hyatt, - offers the first full day of Assembly business, - relieved of course by the collations; and the Men's Meeting in the evening offers an opportunity for such counsel, instruction and support as can be found in the New Church alone, and which in itself is worth the trouble and expense of coming to the Assembly. The ladies will doubtless, as last year, find ways to fill up their evening with eminent satisfaction to themselves.

     Thursday also is to be a full Assembly day, not forgetting the sermon by Mr. Waelchli, in the morning, and the afternoon will see the closing of the Assembly. On the day following, however, the Ministers will as usual hold a final meeting.


     PRESENT NEEDS:

     It has been said that our Church has been built up around the School Use, and to some extent at least this is true. But now that this use has been placed by endowment upon a secure footing it may be asked whether we have not reached a stage from which, as a church, our development should be along distinctly ecclesiastical and parochial lines; - whether it may not be time for greater education of the adult.

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May not we, who have never had the advantage of the consistent New Church education we seek for our children, be in even greater need than they? education, that is, in the duties and opportunities of Church membership and fellowship, and in the life of a true and wholesome piety? Without criticism of past work and methods, but indeed with full recognition of what they have done for us, we may still safely hold that it were a vain ideal of New Church education which did not look first of all to the Home, as the source from which must spring the life of Church and School, and as the haven to which must return the harvest at last, whence again, from a fuller life, may go forth the beginnings of new homes, new elements out of which the Church is built. The home must be the nursery of the Church, where is drawn the first breaths of that atmosphere of loyalty and love for the Church and her uses, for her harmony and her growth, which is needed from the very start in order to neutralize the virulence of the miasma of selfishness in which the race is submerged. If we would inculcate in our children a prime regard to things of religion and neighborly love, of social and family life consecrated to the Lord, we must hunger and thirst for these things ourselves, and to that end must strive in every way to make good the deficiencies of our early circumstances. For most of us will confess that both natural tendencies and early training have conspired to form within us stubborn habits of selfish, unsocial, uncharitable thoughts, affection and conduct, which will not yield up their inrooted life except to such training as is afforded in no other way than by Church life and pastoral leading.

     A feature of Church life that seems worth considering may not be amiss here. We have alluded to the need that exists for a fuller life of piety. An important feature of this is the need for a fuller sphere of worship. The adult state of Church membership would advantage, we think, by more of this than we have at present, and the lack is one that could hardly be supplied so long as the School held the preponderance it has held in the past. The School has had to have first thought and provision, and at this day not one of our larger societies has a building set apart to exclusively Church purposes, - uses this day not one peculiar to adult members. Indeed for years the worship at the centre, in Philadelphia, was not only conducted in the school-hall, but was distinctly stated to be an adjunct to the school, at which the adult congregation were recognized to be only visitors. And those privileges were then not small ones; only that we hold, without fear of challenge, that this was not a condition to be perpetuated as an ideal one, and we would add that to buildings dedicated to school purposes will inevitably attach associations and suggestions of the world such as more or less tend to distract from worshipful states. A true Church spirit ever seeks to ultimate itself in piety, but the full ultimation of this is possible only where the worship can be performed in complete withdrawal from the weekday sphere, in restful communion with the Lord, in a House dedicated to His worship. Here the mental attitude of all, especially perhaps the young, will be different from that toward any temporary place of worship.

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The world we have ever with us; it is a very serious matter that we have no place of occasional refuge from its imperious demands, where might cluster none but holy associations, to the exaltation of reverence and piety, and to the consequent refreshing of the spirit, in young and old. True, Church buildings cost money, and our uses are many and funds few; and yet did all fully appreciate the importance of such sanctuaries it may be questioned whether a way might not be found to set aside a little more to the fuller service of the Lord which would be involved in such a spirit of self-denial. It is noteworthy, that Building Funds, if they were only affectionately nurtured and regularly added to, would like other funds show a surprising capacity for growth.

     So much for suggestions which, though they may find no special place for expression at the Assembly, may not be inappropriate to have in mind at this season of quickening interest in all that concerns the Church.
CIRCULAR issued by the Swedenborg Scientific Association 1900

CIRCULAR issued by the Swedenborg Scientific Association              1900

     A CIRCULAR issued by the Swedenborg Scientific Association, setting forth the claims of Swedenborg's science and philosophy, and the aims of the Association in connection therewith, together with an invitation to join the body and become subscribers to The New Philosophy, the prospective organ of the body, - was distributed at the recent Convention.

     A QUERY.

     THE heading to number 446 of the True Christian Religion, in the original, is as follows: -

     Quod Amicitia amoris ligata cum homine, qualiscumque est quod spiritum, post mortem detrimentosa sit.

     The Latin of this passage seems to be quite clear and without idiomatic difficulties, and might be rendered as follows:

     "The friendship of love contracted with a man, of whatsoever quality he is as to his spirit, is detrimental after death:"

     The question arises in the writer's mind, Is this the generally accepted understanding in the Church, of this passage? Does not the above rendering preclude the friendship of love entirely for the New Churchman, unless he be willing that it shall be detrimental after death?

     The writer feels certain that this interpretation is not universally accepted, for we find the following rendering of the Latin quoted above: -

     "That the friendship of love, attached to a person irrespective of what he is as to his spirit is detrimental after death."

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     This rendering of course means by implication, that the friendship of love is allowable, if regard is taken of the quality of the man as to his spirit; but then the question arises, does the Latin or the doctrine admit of this rendering? Does not qualiscumque est quod spiritum, - "of whatsoever quality he is as to his spirit," - mean, no matter of what quality he is, as to his spirit?


     A MISSIONARY FIELD AMONG ICELANDERS.

     DURING the recent meeting of the Swedenborg Scientific Association, in New York, the writer was favored by Mr. G. Woolworth Colton, Business Manager of the New-Church Board of publication, with an account of some of his interesting experiences and opportunities for introducing the Writings to inquirers. Naturally too, he comes to hear of Newchurchmen in unsuspected quarters of the globe, and of fields which though necessarily neglected now will sooner or later be cultivated by the New Church in its enjoined use of proclaiming the Gospel of the Second Coming to all the world. With a keen sense of the possibilities involved, and with an eye single to the fulfillment of our high mission, Mr. Colton quietly goes on culling his data, and as occasion serves he calls them to the attention of those interested Hence we are able to furnish the following letter which contains what I venture to say will be news to many of New Church Life's readers.

     Brandon, Manitoba, N. W. T., Feb. 28, 1900.

     Dear Sir: - I have seen in the New Church Messenger the publication of the Icelandic translation of Um Hina Nyu Jerusalem og hennar Himnesku Kenningu, og Kenning hinnar Nyu Jerusalem um Kaerleikann.

     "I have translated your advertisement and sent it to Heimskringla, our most popular weekly newspaper in Winnipeg. A year ago I did translate the little treatise "Why I am a New Churchman," and I entitled it, Nykyrkjumadurinn," (it means the New Churchman) and he is just now to come into circulation. He is to be a 'forerunner' for the 'Heavenly Doctrines.'

     "My countrymen numbers here in Manitoba and the North West Territory, about 14,000. In the city of Winnipeg there are over 3,000, and in north Dakota and Minnesota more than 3,000. So you have an immense field to look at, besides my native land. I will name you some of the Icelandic booksellers....

     "I enclose here $1.00. Please send me some copies of the translations. I have orders for several copies, and here are some receivers of the heavenly doctrines, but secretly; and quote the price. We number here in Brandon about 100. Brandon has a population of over 6,000 souls." Yours sincerely,

     Since writing the foregoing another letter to Mr. Colton has been furnished by him, in which the writer acknowledges the receipt of replies and books, of the latter of which he had sold some and given some away, and says - "many of the readers love these writings and Doctrines."

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There seem to be about seven in Brandon who have become interested through the Divine Love and Wisdom, which, as already noted, has been translated into Icelandic. The letter contains the names and addresses of eight Lutheran priests of the writer's nationality, and Mr. Colton has sent to them New Church material. Reference is made, also, to five Icelandic students of the "Gustavus Adolphus College," St. Peter, Minn. It may be mentioned in this connection that Mr. Colton systematically takes every opportunity and means for reaching the students of theological institutions, and in a number of cases has met with friendliest treatment and actual cooperation from the college faculties of the same.      G. G. S.

THE NEW CHURCH IN JAMAICA.

     EARLY in last March the following interesting letter from a young lady in Jamaica found its way into the hands of Mr. G. Woolworth Colton, Business Manager for the New-Church Board of publication, and owing to the courtesy of that gentleman we are able to lay the substance of it, and its sequel, before readers of the Life. The writer had been reading Dr. Ellis's work, Scepticism and Divine Revelation, and on impulse wrote to the author, in ignorance of his recent death.

     "Dear Sir: - Some time ago book of yours entitled "Address to the Clergy, Scepticism and Divine Revelation" was sent to my father by a society in America. We girls are Swedenborgians and we read the book with such delight that our father gave it to us. You will be sorry to hear that there are only five members of the New Church in this island. Three are in our family. The other two we have never met. We are deeply interested in everything relating to the New Church, and feel toward all its members as if they were old friends. We belong to the New Jerusalem Church at Devonshire St. Islington, London. We heard of it through a friend and went there one Sunday evening out of curiosity, and we were so delighted with the truths we heard that we attended regularly every Sunday evening, only missing one or two through illness. You wouldn't believe how kind the members at Islington were to us. They treated us like friends, and even lent us some of Swedenborg's books out of their Church library.

     "Now that we are at home we miss the New Church very much, there being nothing of the kind out here. We have the True Christian Religion, Heaven and Hell, Divine Providence, Reasons for Believing in Swedenborg, Doctrine of Life, Divine Word Opened, Noble's Appeal, Earths in the Universe, and your book! Quite a feast! We are continually reading them over and over, and the more we read the more we see in them. I see in Morning Light that there is a new book out, called Isis and Osiris in the Book of Respirations, by J. J. G. Wilkinson. I wonder whether this is the same man who wrote Wilkinson's Ancient Egyptians, or whether it is his son.

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     "Since reading the New Church books I am more deeply interested in mythology than ever, as I now fully realize that these ancient writings that is moral, mystic and symbolic has an intense fascination. How foolish it is of many Christians to regard the ancient inhabitants of the earth as heathens, hopelessly lost, when in their mythologies are to be found goods and truths that we might do well to learn!

     "We are only just writing you this letter out of fellow feeling. We know that your time is valuable. If you are busy don't trouble to answer this. Wishing you all the blessings on your work, I remain," - etc.

     Mr. Colton, whose zeal in spreading the truth knows no flagging, wrote such a letter as promptly brought the following reply, from which we omit such parts as are personal and therefore possibly would be unwelcome to the writer to see in print:

     "Dear Mr. Colton: Many thanks for your kind, friendly letter.... People out here are inclined to look upon the New Church Doctrine as heresies. They really cannot exercise their rational faculties where Religion is concerned. They will argue about their doctrines and contradict themselves a dozen times in less than five minutes. Their ideas of the resurrection and their hereafter are like a tattered old garment that will not hang together. It tears by its own weight. There is an American Society that calls itself the New Jerusalem, but they are not Swedenborgians. They have the audacity to say that Swedenborg was possessed with a devil. They have an agent out here who goes about selling books called Millennial Down. Five volumes have come out already. They are written by a man called Russell, and judging by the rapidity with which they come out we may expect 50 more volumes. In these books they profess to explain a spiritual sense to the Bible. They deliberately take some of Swedenborg's ideas and mix them up with their own self-derived intelligence. They try to prove that the angels are a different race of beings from us, and Heaven is intended for them; that the human soul is not immortal, and Hell is simply annihilation. They say that after the resurrection the wicked people are to be utterly annihilated and the good are to reign with Christ on earth. In other words they cut off from the human race all fear of Hell and all hope of Heaven. How can any one who disbelieves the immortality of the soul have any religion at all?

     "Their idea of future happiness is Dominion. They say that they are to rule with Christ at His Coming, and they prophesy that the Millennium will commence in five years time. Strange to say, all the religious people out here are simply infatuated with those books. They gulp them down and ask for more. They don't seem to see any inconsistency in them whatever. Some of my family are continually reading and quoting from them, but the bare mention of them makes my sisters and myself sick! People out here don't stop to consider that all the Millennial rubbish they are reading is merely a plausible concoction from Mr. Russell's own brain; whereas Swedenborg is really inspired. He did not write from himself but from God!"

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LATIN-ENGLISH EDITION OF THE "DIVINE PROVIDENCE" 1900

LATIN-ENGLISH EDITION OF THE "DIVINE PROVIDENCE"       Glendower C. Ottley       1900

To THE EDITOR OF NEW CHURCH LIFE.

Dear Sir:

     As I have been looking forward with keen interest to the publication of the Latin-English edition of the Divine Providence, I was naturally very pleased to find myself confronted with it when it issued from the press a few months ago. My copy of this work came to hand just before your able and temperate review of this edition appeared in the April Life. On examining this translation in a general way, I fell, by chance, on one passage which contained so gross a mistranslation of the Latin, that my suspicions were aroused as to the possibility of other passages being equally mutilated and therefore emptied of their true meaning. A careful perusal of the Life's review has now convinced me that I was quite right in my first impression, disagreeable as it was; - for, as I have intimated, I had been disposed for many years, to welcome with open arms the edition under notice. You say truly that the "task of the translator is to reproduce the form of revelation, not to teach or interpret, these belonging to another function in the Church." But how does the present translation fulfill this expectation?

     Mr. Ager tells us in his "Translator's Note" that it has been his "aim" to depart "from too close an adherence to cognate words and to the Latin order of words and phrases." And with what result? An obscuration (as you have shown) of the sense of numerous passages is exactly what might have been expected. Dr. Wilkinson, who was one of the most successful translators of Swedenborg's works, says: "As one who has some experience in translating Swedenborg, I can aver that at first for a length of time I had the feeling that it would be easy and right to popularize him somewhat, and to melt down his proprium and his scientifics, his goods and truths and uses, and many other of his terms. I tried my hand and failed. I found that none but Ulysses could bend the bow of Ulysses; that Swedenborg in Latin must be Swedenborg in English; and so at last I came close to his terms, and as far as I could, got into their marrow; and then I did not want to melt them down, but felt sure then, as I feel now, that they are a genuine coinage which the reader when he learns it will never wish to see defaced in any the least lineament, lest a value which is priceless be lost or altered thereby. I learned, in short, that the terms are from the rational mind of the New Dispensation, and that it is not lawful to break or vary the coins of that kingdom into any other forms." (See, Address delivered at the 72d Anniversary of the Swedenborg Society, British and Foreign, June 20, 1882).

     But it is not simply by setting aside such reasons for a genuine - because chiefly literal - translation, that Mr. Ager has rendered the present work practically useless for the purposes of the student of the Heavenly Doctrines.

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He has given himself such latitude that he actually translates one Latin word, in particular, noscere (to know), in a way that no good Dictionary or Grammar will countenance.

     You have shown in connection with two successive paragraphs - 11 and 12 - where the word notum occurs, that, by rendering it "acknowledged" instead of "known" - its most general and obvious meaning as is shown by its adoption in nearly all the translations of the Divine Providence, English and American; hitherto published - Mr. Ager has virtually forced Swedenborg to flatly contradict himself! For in Arcana Coelestia n. 3399 he Says: "In the last time of the Church they [of the old] cannot acknowledge truth, because then there reigns universally with them unbelief concerning the Lord, the life after death, and the internal man."

     Mr. Ager, however, as you point out, makes the members of the old Church "acknowledge" that which he is expressly told they "cannot acknowledge" on account of the "unbelief which then reigns universally" concerning God, the Word or the internal man - an "unbelief" which consequently leads the vast majority of those who live at such a period of spiritual desolation to have no faith whatever in those spiritual or philosophic truths which have no lodgment in the mind apart from such a belief. I wish to show, with your permission, that by such a mistranslation of notum, Mr. Ager has in another important passage in the same work, equally misrepresented Swedenborg.

     In No. 150 he says: "It is known in the learned world that there is an influx of the spiritual into the natural, and not the reverse." In the edition under notice this is rendered: "It is acknowledged in the learned world," etc.!

     "What "learned" person of our day - what scientist, above all, - would fail to smile if he came across such a passage? For is it not notorious that all belief in spiritual influx,-which is the same as influx of the spiritual into the natural, - has been entirely superseded at this day by "physical" influx? which, as Dr. Wilkinson truly says, "implies that primordial matter, the mystical body of matter, has in it or behind it a push that works it upward, and that at certain stages of the forcing it becomes protoplasm, the weird caldron of nature, and by further injections and exjections. it fights its way until it becomes vegetable, animal, and man; the earliest and silliest of the latter species being the inventors of God, whom their gifted descendants again resolve into protoplasm Swedenborg differs from this." (See Human Science and Divine Revelation, p. 179).

     And so he does. But if he "differs" it is clear that the "learned" do not and "cannot acknowledge," that there is "an influx of the spiritual into the natural," although such a doctrine, may, historically speaking, have been "known" to them, like so many doctrines which modern science has consigned to the limbo of exploded superstitions!

     In view, therefore, of such errors and other short comings you have so appropriately dwelt upon, it is to be hoped that the principle adopted in this translation of the Divine Providence will be departed from, or we may safely look upon the work about to be done as doomed.

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No true New Churchman would care to buy and read a translation which he knew was open to grave objections on the score of looseness, inaccuracy and a practical disregard of those "terms" which as Dr. Wilkinson so forcibly says, "are from the rational mint of the New Dispensation and which it is not lawful to break or vary" in order to suit the tastes of those who have not sufficient affection for spiritual truth to take the necessary trouble to grasp their meaning, their significance, or philosophical scope.

St. Servan, France, 10th May, 1900.     Yours faithfully, Glendower C. Ottley.
DIVINE TRUTH IS VISIBLE: A REPLY TO MR. CZERNY 1900

DIVINE TRUTH IS VISIBLE: A REPLY TO MR. CZERNY       ALFRED ACTON       1900

TO THE EDITOR OF NEW CHURCH LIFE:

     IN an article entitled "The Divine Truth is the Word," which appeared in the May issue of the "Life," Mr. Czerny appears to teach that the Divine Truth cannot be seen by angels or men, but that in descending it takes on media, and that these media alone are seen. Thus he says, "The Divine Truth...does not reveal itself to any finite being, not even to the angels of the highest heaven. What men and angels see is not the Divine Truth, but some medium through which the Divine Truth comes to them" (p. 226). And in summing up he says, "1. Divine Truth is the Word on all planes. 2. This Word surpasses all finite apprehension," - i. e. Divine Truth on all planes surpasses all finite apprehension. And yet in the same paper he says, "The Divine Truth or the Word descends from the Lord;" (p. 226); and, "The Divine Truth manifests itself" (p. 227).

     There is here an evident conflict; for if "what angels and men see is not the Divine Truth," how can it be said that the Divine Truth descends and manifests itself, i. e. makes itself seen. Moreover the question at once arises as to what it is that is seen by angels and men. If it is not Divine Truth, then it is human, and if it is human it ceases to be the Word, the presence of the Lord with His creatures. If this idea be logically followed out it will be seen to involve that the Lord as the Divine Truth is unapproachable - can never be seen by man, still less be immediately present with him; that He operates indeed with man by means of finite forms, but that nothing but the forms are seen by man. Mr. Czerny of course believes no such thing, and he would without doubt explain his words as meaning that the Divine Truth cannot be seen such as it is in itself; for he himself says that "the Divine Truth manifests itself." But what will be the effect on the devout Newchurchman who, when reading the Word in the belief that the Lord is therein immediately present with him, is told that all he sees is not the Divine Truth, that is, the Lord, but only some medium by which the Divine Truth descends; and that even should he ascend to the highest heaven, he would still see only a medium? Will it not, in his mind, tend to remove the Lord from the revealed Word, or at any rate, to produce confusion of thought so that he will know not how to think of the Word as the Lord's Presence?

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In the revealed Word the Lord is present on earth and in heaven, and it is of the most vital importance that there should be no obscurity on this point. It is the central truth on which the New Church is founded.

     When he shows that the Divine Truth such as it is in itself is above the comprehension of finite beings, Mr. Czerny has treated only one phase of his subject. And in emphasizing this without an equal emphasis of the other phase of the subject, namely that the Divine Truth has descended and revealed itself, there is the very real danger that the reader will lose sight of that great and central truth, that it is the Lord Himself who is revealed as the Word.

     I am not aware of any teaching in the Writings to the effect that "the Divine Truth does not reveal itself to any finite being," or that it cannot be seen by the finite. Wherever there is a suggestion of such a teaching, it will be found that the words "Divine Truth" are qualified either actually or by the context. What is taught is that the Divine Truth as it is with the Lord, or, as it is put in the passage referred to by Mr. Czerny, the Divine Truth immediately (i. e. without means) proceeding from the Lord, is above all finite comprehension. (A. C. 7270.) But there is a distinction between this and the Divine Truth Proceeding, which latter is ordinarily understood in the Writings by the Divine Truth, a distinction which is overlooked in the article under consideration. Both are the Divine Truth, but the one is the Divine Truth itself which is one with the Divine Love itself, the infinite and uncreate form of that Love; the other is the Divine Truth proceeding, and presented or set forth to view in and as forms which correspond to itself. The one is the Divine Truth as it is with the Lord, and which is the very inmost of the Word; the other is that same Divine Truth proceeding from the Lord and present with angels and men. But because it proceeds from God it is none the less the Divine Truth, the form of the Divine Love. That which proceeds does not thereby lose or change its quality. The Divine as it is in itself, or Jehovah, cannot be seen, but surely no one will deny that it was the Divine which was made manifest in our Lord Jesus Christ when he came on earth. The light of the sun, as it is in itself, whether in this world or in the other, is above the sight of finite beings, but the light which we see is nevertheless the light of the sun. So man's soul as it is in itself cannot be seen, even by the man himself, yet it is certainly the soul of man that is made manifest in the body.

     That which proceeds by media is merely extended, or Presented to sight on the plane of the medium. It does not become invisible by reason of the media or veilings, for in that case it cannot be said to proceed; but it appears or comes to view in the veilings. Thus we are taught that angels and men do not see the Divine Truth Itself but only the appearances of that Truth, by which is meant the Divine Truth appearing. Angels and men do not see the Divine Truth such as it is in itself, but they do see the Divine Truth appearing to them, and the appearance is a real appearance, and not a fictitious or vicarious one. It cannot be said that only the medium of the appearance is seen, for then it would be not the Divine Truth but only the medium that appears.

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And yet this is what is implied when it is said that "what angels and men see is not the Divine
Truth, but some medium through which the Divine Truth comes to them." Of what use is a medium except to set forth to view that which proceeds through it! If the medium alone is seen, how can it be said to be the medium of something else? Nothing can be seen or apprehended by finite beings without a medium or vessel in which it may be contained, but that is not saying that it is only the medium or vessel that is seen. Far from it. Though the Divine appeared in a human body before the eyes of the disciples, it was not only the body that they saw, but in that body the Divine itself was revealed to them and spake to them the words of eternal life. The light of the sun can be seen by us only by medium of the ether, but it cannot be said that we see only the ether. We see the light of the sun shining through the ether. Through eyes adapted to the aura we should see that same light more clearly; through eyes adapted to the air, more obscurely. But in none of these cases can it be rightly said that what we see is not the light but only the medium by which the light inflows. And in heaven the light is the Divine Truth, and the atmospheres are the media by which that truth is accommodated to the angels. In its essence the Light of Heaven is the Divine Truth itself; seen by the angels, it is the Divine Truth proceeding. And so in the case of man; we see not only the body - the medium - but we see the soul in the body.

     The media by which the Divine Truth proceeds are said by Mr. Czerny to be finite forms. This is, of course, true when we regard them as they are in themselves. But it appears to me that Mr. Czerny, in his desire to show that these forms are not the Divine Truth itself, has omitted to sufficiently emphasize the truth that they are infilled with the Divine Truth itself, or to point out that they are the form of that Truth, in and as which that Truth is actually present with angels and men. It is true that he states "that they may be called Divine Truth," "because the Divine is in them," and that "the presence of the Divine in them gives them that appearance," but his paper as a whole tends to obscure this, since he apparently teaches that the Divine Truth is invisible and that only these finite media are seen by angels or men. Especially is this the case when he says that these media "are not the Word," but "simply coverings and vehicles of the Divine Truth, and nothing more." I am not disputing the truth of these statements, but unless further explained they will, I fear obscure the glorious truth now revealed to the New Church, that in and as the Word, the Lord appears in His own Divine Form.

     The Divine Truth proceeding takes from the mind of man various media - words, images, ideas, - on the plane in which it is to appear. In the Old Testament these media are the sensual ideas and images even to the very forms of letters, taken from the Jewish mind. In the New Testament they are the spiritual-natural ideas implanted in the minds of the disciples by our Lord Himself. And in the Writings they are the rational ideas stored up in the mind of Swedenborg. In all these cases the media thus taken for the setting forth of Divine Truth, existed before the revelation was written. They existed in human minds as merely human forms.

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But when revelation was effected by means of them these forms became arranged, even as to their least particulars, by the infilling Divine. They were as it were moulded so as to correspond universally and particularly with the Divine Truth itself; and thus they became the body, the face, the appearance of the Lord,, through which and in which, to those who would receive, the Divine itself shone forth. From being merely human forms of truth, they became Divine Forms; not Divine regarded in themselves, but Divine regarded as to that which is in them and infills them. This can be best illustrated by a reference to the human body. We call that body human and living, and yet, regarded in itself, it is dead, a mere congeries of natural substances. These substances, however, are moulded by the soul into perfect correspondence with itself, so that the human or the soul is in every least part of them. It would not be correct to say that we have a dead body, or a body that is not human. Regarded from its form, that is to say, from its formator the soul, the body is human and it is living. In like manner the form of the Word of God is the living body of the Divine Truth, a body which shall never die.

     All revelation is made in Divine Forms, forms perfectly corresponding to the Divine Truth revealed. So true is this, that there cannot be two different revelations on the same plane, any more than a man can have two bodies. When a revelation is made the whole of the Divine Truth is contained in it, and since this appears in a perfectly corresponding form, it has appeared in the one only form in which it can appear on that plane. There have been several revelations, as Mr. Czerny truly says, revelations of the same Divine Truth differing only as to form. But we must of course keep in mind, that difference in the form of revelation involves difference in the appearance of the Divine Truth. Thus though the Old Testament and the Writings are forms of the same inmost Divine Truth, the one is the appearance of that Truth such as it is with the sensual man, the other is its appearance such as it is in heaven.

     Following Mr. Czerny's example, I would sum up, thus:

     1. The Divine Truth itself, or the Word in the beginning, is above the comprehension of finite beings.

     2. This Divine Truth descended, and in Divinely accommodated forms became present, set forth to view, with angels and with men.

     3. These forms are also the Word, because they are infilled with the Divine and are the living Body of the Divine Truth.

     4. When these forms are separated from the Divine within them, then, with him who separates, they become merely human, and cease to be the Word of God.

     The whole subject becomes clear if we consider the doctrine that the Lord is the Divine Truth or Word, and that He, invisible in Himself, descended in order that He might become visible. It is He who is seen in the Word, and not merely some covering or veil. He is seen through the veil, and He is thus immediately present with men on earth and angels in heaven.     ALFRED ACTON.

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BISHOP PENDLETON ON "THE WRITINGS AS THE WORD." 1900

BISHOP PENDLETON ON "THE WRITINGS AS THE WORD."       THOMAS CHILD       1900

TO THE EDITOR OF NEW CHURCH LIFE.

     Dear Sir: In presuming to send you some comments on Bishop Pendleton's article in New Church Life for March, I am not unmindful of the fact that there is more to follow. I desire therefore strictly to limit myself to the consideration of what has been said.

     1. In the first place, the Bishop assumes throughout the point to be proved. If the Writings are the Word, and the Word as it is in heaven; and if we are to take the assertion for proof, then no matter how sweetly reasonable one may try to make the assumption, we have ended the question before enquiry has begun, and writing on the subject is useless except for believers. For this reason the Bishop's article has not helped me forward one step. But on the other hand, -

     2. The article contradicts itself. On the third page the Bishop lays down the law that "What is spiritual and Divine cannot appear on the plane of nature, or before the natural senses, Except in and by those things which represent and correspond."

     Now such a manner of appearing is, of course, true of the Word, but it is not, as the Bishop admits, true of the Writings. He says, "For the New Church the Word as it is in heaven descends into the world, but it no longer veils itself in representatives, in correspondences; it clothes itself in human language, indeed, but in the language of science and philosophy," etc. "And in this descent the Angelic Word lays itself bare, presents itself to be seen and heard by such men in the world as have eyes to see and ears to hear." Yet we are told that "what is spiritual and Divine cannot appear on the plane of nature except by those things which represent and correspond!" A conclusive proof this, I take it, and from the Bishop's own mouth, that the Writings are not the Word. Nay, we must even go further; for if things spiritual and Divine cannot appear except in correspondences, it follows according to the Bishop, that the Writings, which do not so appear, are neither spiritual nor Divine! Nor will it do to say that the Bishop intends a distinction between appearing "on the plane of nature" and "before men;" or the like: the wording excludes any such interpretation, for it explicitly tells us that "what is Divine cannot appear before the senses" of men except by correspondence, yet that "the Word as it is in heaven" (surely "what is spiritual and Divine!"), "presents itself to be seen and heard by those who have eyes to see and ears to hear; - appears, in short, as the Writings in the world, where we were told it could not appear at all except by correspondences. No, the Bishop was simply aiming at something else for the moment, and did not observe the other edge of the tool with which he was working, and the damage it might do.

     3. The principle on which the Bishop bases his assumption, that the Writings are the Word, is as follows: - "It is a spiritual law that what is from a thing is that thing itself;" meaning by "from" what is "continuously and immediately from," and not what is "contiguously and mediately."

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"It is under this law," he says, "that the Writings are the Lord, and so are the Word."

     Passing by the accuracy of the statement of the law, for the moment, we here ask the Bishop for his proof that the Writings come under it, and are answered by two points: first, "That they are a revelation given immediately from the Lord, and not through the media of correspondences and representatives." These are to me surprising statements, and Heaven and Hell, No. 1, to which he refers us, bears out neither. Accuracy ought to reign supreme in the teaching of such a doctrine as the writer unfolds, but I do not find it so.

     (a). Heaven and Hell No. 1 does not contain the phrase "revelation immediately from the Lord," nor do the Writings anywhere, so far as I know.

     (b). The phrase which occurs in Heaven and Hell No. 1, is, "Such an immediate revelation appears today. And the reference of this immediate revelation? Not at all to any "revelation immediately from the Lord," but to the results of the direct open vision of the Seer, Swedenborg, into the spiritual world, and the immediate revelation thence of the things seen and heard by him. And the context! That shows that it was because the Lord was at that time opening the internal sense of the Word that such immediate open vision was possible; that is, this "immediate revelation" was made precisely through "the media of the correspondences and representatives" of the Word, which the Bishop so flatly declares were not used as media. The whole tenour of the Writings, moreover, and Swedenborg's specific statement that it was while he was reading the Word that he was enlightened, show us the same fact. Not only, therefore, is this "immediately from the Lord" a phrase fabricated for a clear purpose and to convey an unjustifiable meaning from Heaven and Hell No. 1, but the "immediate revelation" was conveyed directly from the facts to Swedenborg's own eyes and ears (under the guidance of the Lord, of course), and given through the Word and the media of correspondences and representatives, without which what he saw would have been unintelligible to him.

     Thus the Writings are not the "immediate revelation" here spoken of; and while they are a revelation, they are such directly from the facts - of the Word and of the spiritual world - and only mediately from the Lord through them, and therefore not "continuous" from Him. In short, there is no such position in the Writings as that they were produced from the Lord directly, alone, and independently of media, even the noted Coronis passage using the guarding, defining phrase, "from the Word and inspiration; and to assert them as given "not through the media of correspondences and representatives," is, to me a declaration manifestly contrary to the fact. Of course, their form was not that of representatives, etc., merely because they were not the Word; but the subject of form is beside the question at issue.

     But the second supposed proof is even worse than the first. It is that "the doctrinals of the New Church are truths continuous from the Lord (T. C. 508)." If Heaven and Hell No. I does not contain the accredited "immediately from the Lord," what shall we say of this "continuous from the Lord" as upheld by True Christian Religion No. 508? I do not think that strong words would be out of place in reference to such garbling of the Writings; but I come to the point, and pass comment by.

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     No such idea as the Bishop would here insinuate exists in T. C. R. 508, though that is the passage he means. He would have us, under the head of his "spiritual law," believe (as it was necessary to his point we should) that the Writings are "continuous from the Lord," and therefore are "the Lord and the Word." Again I pass by the, to me, blasphemous utterance that the Writings are the Lord, and come to the supposed proof of their continuity from Him. Does, then, this passage say that the Writings are "continuous from the Lord?" That is what it should say to be of any use to the position, but it does not say so, nor anything like it; observe how the Bishop evades that conclusion. What he now affirms instead, is, "that the doctrinals of the Church are truths continuous from the Lord." But is even this statement contained in the passage' It is not. What the passage asserts is the very different idea (which any one could at once receive) that the doctrinals of the Church "are continuous truths" - truths linked together in a chain - not continuous from the Lord - "revealed by the Lord THROUGH the Word!"

     After this what is to be said? Here is our position affirmed by the Bishop's own quotation; but what about the morale of such treatment of the truth! One can imagine a plea, bad as it is, for that "immediately from the Lord;" but what plea could justify this deliberate perversion of a positive statement? The doctrinals of the Church are not said to be "continuous from the Lord," but "continuous truths revealed by the Lord;" was the Bishop ignorant of the difference? I only wish it could be thought.

     Putting together, then, the true ideas of the supposed proof of the continuity of the Writings from the Lord, we reach the conclusion that an immediate revelation of heaven and hell and the life after death, is now made (for that is the meaning of H. H. 1, which I regret to say the Bishop perverts into meaning the Writings as immediately from the Lord), and that the doctrines of the Church are continuous truths revealed by the Lord through the Word - a position which I gladly accept, but something very different from what the Bishop professes to find in the passages quoted - the continuity of the Writings from the Lord.

     Let us now take up the question of the principle upon which the idea of the Writings as the Word is justified: that what is from a thing is that thing itself. I suppose that the efflux from the minds of spirits and angels in the other life would be accepted as an instance of "what is from a thing continuously and immediately." The question then arises, "Is that efflux, by which the details of scenic representations in the other life are produced, the same thing as the mind from which that efflux emanates. To say that the efflux, though mental, is the mind, is surely absurd; yet that case seems to satisfy the requirements of the Bishop's definition. I think that he will have to revise the statement of his principle, for, as it stands it is simply not true. I would suggest to him that the truer statement would run that what is from a thing continuously and immediately is of a like essential substance and nature with that from which it comes.

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     But when did the Writings, whether as printed matter or as rational ideas, become of like substance and nature of substance with the Lord? When and where, or how! It seems to me that the less said about such an outrage upon reason and Divine Truth, the better.

     4. The Bishop admits "that the Writings are not the Word in its entirety and fulness;" but his minimizing the difficulty, though acute, is hardly wise: people will not be so put off. For why should not one reasonably say, How can the Writings be the Word if they are not the Word? And certainly if they are not all the Word that question is not without reason. Either they are the Word or they are not. To be the Word in any real sense, they must be the whole Word, or we juggle with terms: to say that something may be Something else yet not be the whole of that thing - that the Writings may be the Lord and yet not the Lord in His entirety, - that a chapter of a book is the book, - that a sentence from a language is that language, - that a part of a man is the man, - that every revelation is the Word - is to ensure the balance of reason on the side of those who repudiate such quibbling. It is true that if we saw a man's foot protruding through an opening we might say "There is a man coming;" but that is not because we could or do call the foot the man, but because we know or believe that a man in his entirety is there; and the foot is not the man any more than the Writings are the Word, even if the whole Word were behind them: as it is the man alone that is the man so it is the Word alone that is the Word, and no part of either can ever stand for the whole, except in appearance, and only then so far as that whole is there, though not in them; thus, as I said, as the foot is not the man, so neither are the Writings the Word, even if the whole Word were behind and involved in them, much less if the Writings be only an exposition of the Word. The Bishop ought to be above using terms in a non-natural sense.

     Yet the real source of this felt need for playing with counters, lies deeper, - it lies in a confusion of two things that are perfectly distinct, viz., truth, and the Word. Truth is not the Word, though the Word is or involves every Divine truth. If, in preaching I utter truths, should I be entitled to call those truths the Word? From the Word, or in exposition of it, certainly; but the Word? No. Thus it is not either truth in special, or in a generalized sense, nor any number of truths (even a whole series of true Writings) that constitute the Word; but the Word is "all Divine truth," as the Writings themselves declare. To introduce a system of nomenclature such as the Bishop here allows himself, would be to end all distinctions, on which thinking rests, in limitless confusion.

     5. We come now to the "remarkable paradox" which the Bishop finds in the Church, - "that the Writings are a revelation from the Lord, but that they are not the Word; as if," says he, "there could be a revelation from the Lord that is not His Word!" Here is the confusion that was incipient, now become full blown. "If it [revelation] is not the Word," he adds, "it is not Divine Truth." There you have it - the true remarkable paradox, which the Bishop might have found at home. I should have said that the answer here, like the position of those who are credited with the "remarkable paradox," was very simple, viz., that a revelation from the Lord need not be all of His Word, but only, and inevitably a revelation from it - a portion of it revealed for a specific purpose.

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"Then," says the Bishop, "if this revelation is not the Word it is not Divine Truth!" "O yes, my dear fellow," I answer (if such terms be not irreverent, though not so intended), "try to keep a clear mind: the revelation is certainly Divine Truth, because it is part of it; but what you mean, or logically should mean, is just the reverse of what you say, viz., not that if it be not the Word it is not Divine Truth, but if it is not Divine Truth it is not, - i. e., no part or exposition of - the Word; and therein, had you said it, we should have been agreed; but please to keep the horse before the cart, or, in other words, not to invert your thinking from its right side up. The greater, you will agree, includes the less: now it is the Word that is the universal here, of which Divine truths are the constituents or particulars, and therefore, though it might be perfectly true that if a statement is not a Divine truth it is certainly no part of the Word, it is equally true that the statement need not be the Word per se, and yet be Divine truth, or a particular or exposition of that universal Word which 'all truth' is. Your trouble lies in reasoning as if in matters revealed Divine Truth were the greater and the Word the less; think it over; and I leave you to your reflections."

     6. The last point to which I come is one I regret to have to make, but there is no help for it; and after the Bishop's abuse of passages, especially of one, for the assistance of his position, I have the less hesitation. The point is that he seems to me deliberately to underestimate the Word in order to exalt the Writings. He minimizes the Word by denying to it the full embodiment of the Lord, making it a mere series of local Words to separate peoples, to be yet supplemented from Tartary, and backing up his denial by the passage from John about the world not containing the books that might be written. To me, at least, the Word is nothing if not the perfect and absolute correspondential embodiment of the Lord, of whose inner value and meaning as such the Writings are but the faintest indication. But undue exaltation of their own specialty is always the voice of a sect.

     To conclude. The paper here criticised has, to me, the inevitable marks of the mind that tries to generalize opposites into a consistent whole, and while fence-riding, to harmonize irreconcilable parties and divergent opinions. It is subtle, even in its assumed quietude and endeavor to forestall objections by admitting them. For this reason it is truly dangerous because, as I see it, treacherous to the truth. The worst feature of all is the form this last assumes in the perversion of passages to eke out ideas - a proceeding seemingly irreconcilable with other than deliberate intent. It may be that I am all wrong somehow, and in some - at present-unthinkable way. If so, I humbly request to be set right - if it be possible. At least, I am loyal to the Word, to the Writings, and to reasoned perceptions of truth: such an one should not be quite hopeless or irreclaimable from error. Which of us, then, the Bishop or I, has his head upper most, standing firmly on his feet!
     THOMAS CHILD.

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BISHOP PENDLETON ON "THE WRITINGS AS THE WORD." REPLY 1900

BISHOP PENDLETON ON "THE WRITINGS AS THE WORD." REPLY              1900

     THERE seems to be in the foregoing communication a two-fold purpose. First, to cast reproach upon the truth that the Writings are the Lord in His Second Coming; second, to impugn the honesty of the writer of the article in the March Life, and bring him into discredit as a teacher of theology, and thereby throw discredit upon the truth of which he is a representative. The latter expedient is one not uncommon in the political and civic arena, but it is out of place in the New Church. Even where the honesty and integrity of a teacher of truth is not to be trusted, the method that would make use of this to bring the truth itself into disrepute, is certainly not to be commended; for the truth is true whatever may be the frailty of the exponent, and will stand long after the exponent and the assailant have passed away from the memory of man.

     Some apology is due for giving a place in the columns of the Life to an article of this character, but it is printed in the interest of free speech, and in order that the readers of the Life may see the manner and method of argument used against the most vital and fundamental of all the truths of the Church.

     Let it be remarked further that this answer is not written with any hope of convincing those who, like the author of the communication, have assumed a negative attitude. The truth is not fob those who deny, but for those who are ready to affirm, and who may be as yet in doubt; it is for those who do not know, but who are willing to learn. With those who deny that the Writings are the Lord in His Second Coming, and proceed to confirm themselves in such denial, there can be no common point or ground of meeting from which to view the truth; and to attempt to argue or reason with them is like casting water upon the sand, or feathers against a wall.

      The truth is for those who are affirmative, who are in the affirmation that has its ground in charity; but in the article under consideration, we are able to see neither affirmation nor charity. We can only hope that there is in the writer himself what does not appear in his article. He indeed requests "to be set right," but he adds the significant words "if it be possible." We would say that it does not appear to be possible, - at any rate, under existing conditions. A change of state must come, and come by something that is very much like repentance; for with one who is not "quite hopeless or irreclaimable from error," and who is "loyal to the Word, the Writings, and to reasoned perceptions of truth," surely it is to be expected that a grievous repentance will sometime follow, where the declaration that the Writings are the Lord, can be characterized as "blasphemy."

     But let us proceed to the matter. In section 1 of the communication, the complaint is made, that the truth that the Writings are the Word is not treated as a debatable question, and the writer seems very much to desire that it be so treated. We are not surprised that he should so desire, for this would be to bring the question into doubt; and with this most essential truth in doubt there would be great rejoicing, but not in heaven.

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It would appear that the writer of the communication wishes us to admit his own doubt, preparatory to accepting his own negation.

     It is not treated as a debatable question because it is the truth, and the truth is not a subject of debate, but of instruction. We are therefore quite disposed to agree with the author of the article that "writing on the subject is useless, except for believers," though we would include in the scope of the word "believers," those who are in a state of ignorance, or of doubt that is affirmative. With the ignorance or doubt that is negative we have nothing to do.

     The truth that the Writings are the Word is not "assumed." but taught and proclaimed because it is true, and seen to be true. It shines in the Writings on every page.

     In section 2 there is an effort to establish a contradiction in our first article, on the subject under consideration. We are inclined to take it for granted that what was said was not misunderstood by the readers of the Life; but in view of the possibility of such misunderstanding, we shall endeavor to place the subject in clearer light.

     The Lord in His first Coming appeared upon the plane of nature. He appeared as a Man before the eves of men in the world. His first Coming was also His Coming as the Word (John i, 1-14). Viewed in the abstract, the Word in the literal sense is the first Coming of the Lord, and the literal sense is made up of things in and from the sphere of nature, which correspond and represent. The Lord's first Coming, then, is in the sphere of nature; but not so His second Coming. The second Coming is to the spiritual sight of man. To read the letter of the Word is to see the Lord in His first Coming, establishing a natural historical faith, a faith that has its basis largely in miracles which impress the senses, by a revelation of the Divine Power in the sphere of nature. But to read the Writings is to see the Lord in His second Coming, that is, to read them with spiritual sight or insight; it is to see the Lord, not on the plane of nature, not with the sensual sight. But with the rational or spiritual sight. What is spiritual and Divine cannot appear in nature except by a clothing from nature, or by those things which correspond, but they can appear to men of spiritual discernment, whose thought is elevated above time and space. Man while in the world is indeed on the plane of nature, but his thought can be elevated above that plane into heavenly light, and see spiritual and Divine truth. It is only by such elevation of the thought that the spiritual truth of the Writings is seen, and the Lord is seen in them. Those who cannot see the Lord Himself in them, - their thought is still in nature, under the influence of time and space; they think in the letter and from the letter, not in the spirit from the spirit. The Divine Truth of the Writings does not appear before the senses of men, and they who are capable of seeing only what is manifest to the senses, when they read the Writings neither see the Lord nor anything spiritual in them. Such blindness is indeed to be lamented, but no human power can remove it.

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     In section 3 the writer of the communication, denies that the Writings are the "immediate revelation" spoken of in Heaven and Hell No. 1; but says that "immediate open vision" is what is meant, - "the open vision of the Seer, Swedenborg, into the spiritual world, and the 'immediate revelation' thence of the things seen and heard by him." Sow since it is said in the same sentence (in H. H. 1) where immediate revelation is spoken of, that "this [immediate revelation] is what is meant by the Coming of the Lord," we should infer that the writer regards the thing; seen and heard by Swedenborg in open vision, and described by him, as the Coming of the Lord: and since the Coming of the Lord is the same thing as the Lord Himself Coming, one might therefore infer that the writer holds that at least a part of the Writings are the Coming of the Lord, or the Lord in His Coming one might even infer that he believes that all the Writings are the Lord in His Coming, since he would have it appear that the things seen and heard by Swedenborg in the spiritual world are the only things that have been revealed. According to him, the revelation of the internal sense of the Word was something separate and independent of the work of Swedenborg, for it was from the fact that "the Lord was at that the opening the internal sense of the Word, that such immediate open vision was possible." The revelation of the internal sense of the Word was therefore no part of the mission of Swedenborg; the Lord Himself was doing it, which made open vision possible, and the "immediate revelation....is what is meant by the Coming of the Lord;" and one might at once begin to have a hope that the writer after all does really believe that the Writings are the Lord, but such a hope vanishes when the rest of his article is read.

     Let us now see what is really taught in Heaven and Hell No. 1. The teaching in the number that bears directly upon the subject is as follows:

     "By the Coming of the Lord in the clouds of heaven, with power and glory, is signified His presence in the Word, and revelation; by clouds is signified the sense of the letter of the Word: and by the glory, the internal sense of the Word; by angels with a trumpet and a great voice, is signified heaven whence is Divine Truth. Hence it may appear, that by those words of the Lord is meant, that in the and of the Church, when there is no longer love, and hence no faith, the Lord is to open the Word as to its internal sense and to reveal the arcana of heaven. The arcana which are revealed in what now follows, are concerning heaven and hell, and at the same time, the life of man after death."

     Then, after speaking of the ignorance and denial which exist at the present day, and lest such denial should infest and corrupt all, he adds, "It has been given me to be together with angels, and to speak with them as man with man, and also to see the things which are in the heavens, and in the hells, and this during thirteen years; and now to describe them from things seen and heard, hoping that thus ignorance may be enlightened and incredulity dissipated. That at this day such immediate revelation exists, is because this is what is meant by the Coming of the Lord."

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     The number therefore substantially teaches that, the Second Coming of the Lord is, in general, His presence in the Word and revelation; that the presence and revelation is both in the literal sense and in the internal sense; that the Divine truth revealed is from heaven; that the Lord Himself opens the Word as to its internal sense and reveals the arcana of heaven; that those arcana are concerning heaven and hell, and the life after death, and are revealed in the work which follows, namely, Heaven and Hell; that the arcana of heaven are the things heard and seen and there described; and finally, that this presence of the Lord in the Word and revelation of Divine Truth from heaven, - this opening of the internal sense of the Word and revelation of the arcana of heaven, - all these together, are called an immediate revelation, and are what are meant by the Coming of the Lord.

     In short, two things, - together with a third, mentioned elsewhere in the Writings, - constitute the Coming of the Lord, namely, the revelation of the internal sense of the Word, the revelation of the arcana of heaven, and the revelation of the genuine doctrine of truth. These three things being
interiorly one thing, are the Lord in His Coming, and constitute what we call the Writings. We do therefore declare that the Writings are the Lord, and into this declaration we shall not admit a doubt as to its truth, by treating it as a thing to be "proved."

     And now about the continuity of this revelation, under the teaching that what is continuous from the Lord is the Lord. Those who wish to pursue this subject will find the teaching, that what proceeds from the Lord is the Lord, in the following numbers: Arcana Coelestia, n. 7200, 8864, 9405, 9407, 9503, 9682; Doctrine of the Lord 2; Apocalypse Explained, n. 25, 941; and the distinction between proceeding and creating is set forth in Divine Providence, n. 219. The latter point is an important one in this connection. What our critic says on this subject is unworthy of further notice; we merely call attention to the fact that he is denying a plain teaching of the Writings.

     The writer finds grievous fault with the use made of the teaching in True Christian Religion, n. 508. He wishes the number to say in so many words that the Writings are continuous from the Lord. He is not satisfied with the statement that "the doctrinals of the New Church are truths continuous from the Lord." It would be natural to conclude that one who is fond of "logic" would be able to detect a syllogism here, since the Writings are usually supposed to be "the doctrinals of the New Church," and might at least be allowed to take their place as a minor premise. If the Writings are not the doctrinals of the New Church which are truths continuous from the Lord, we shall probably have to depend upon New Church preachers to dig these doctrinals out of the letter of the Word, with the aid of a few hints about correspondence thrown out by that great Spiritist, Emanuel Swedenborg, in his "results of direct open vision." Heaven have mercy!

     Our critic is also displeased with the translation of the passage. The translators of the True Christian Religion, have rendered the phrase in question variously. One translation has "truths continuous from the Lord;" another, "continuous truths from the Lord;" and others, "a chain of truths from the Lord."

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The word "chain" does not occur in the original, and can scarcely be considered a translation of continuos, but rather a, interpretation by the translator, which we shall not here find fault with. The translation "truths continuous" was adopted because it brings out more fully the meaning; but we cannot seriously object to "continuous truths" since it is literal, and means the same thing. Continuous truths from the Lord are truths that are continuous from Him, and no "juggling with terms" can make it otherwise; no more than any juggling with truths can persuade the rational mind that the Writings are not truths proceeding continuously from the Lord.

     When a man reads the Writings, and from a spirit of affirmation is elevated into their spiritual light, he is receiving revelation, not through the media of correspondences and representatives in the letter of the Word, but he is lifted above the letter into the spirit of truth, into the heavenly light in which the angels are; and he is then receiving truths which are continuous from the Lord; truths which are continuous with each other; truths which are to him an immediate revelation; truths which are the Coming of the Lord and are the Lord Himself; and he realizes that the Lord in the Writings speaks as never man spake.

     It will be seen from the article, on this subject, in the April Life, that the letter of the Word, with its correspondences and representatives, is, by reaction, the universal ultimate medium of all revelation, even to all in all earths in both worlds; and it is also for all on this earth a medium of introduction to the internal sense, without which there is no entrance into that sense; but when man is elevated into the heavenly light of the internal sense, the letter is no longer a medium with him - except most universally as said above, - but the internal sense is then its own medium, or the truths of that sense.

     The letter of the Word was also the medium by which Swedenborg was introduced to the internal sense, but when he entered into the internal sense he did not look back to the letter and write from the letter, but he looked up to the Lord, and wrote from Him, because he was now nearer to Him, even in the sphere of the celestial heaven itself, in which sphere only he could receive immediate revelation. In this sphere the literal sense disappears, and the angels know nothing of it. But Swedenborg, being still in the world as to the body, could descend into the literal sense and use it for the sake of confirmation. He did not otherwise descend, however, into the sphere of the literal sense, when he was giving expression to the truths of the internal sense; he did not use the language of correspondence and representation, but taught spiritual truths in a rational manner. Hence it was said in the March Life, that the Writings are given "not mediately by correspondences and representatives, as in previous revelations, but immediately to the rational mind or understanding of man, without the veilings of the letter." There is no necessity for misunderstanding this.

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     It is clear, therefore, what is meant by the teaching, "That the Second Advent of the Lord is effected by means of a man, before whom the Lord 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.) And also in the same number, "I have not received anything which pertains to the doctrine of that Church from any angel; but from the Lord alone while I read the Word."

     Our assailant speaks in section 4 about what he calls an admission "that the Writings are not the Word in its entirety and fulness," - and shows a kind of misunderstanding that one hesitates to characterize as it deserves. This we shall leave the reader to do for himself according to his own genius and manner of expression.

     In regard to the imaginary distinction between truth and the Word, we have this to say: - Divine Truth proceeding from the Lord is what is called the Word. In the literal sense this Divine Truth is clothed and covered in representative type and figure; but in the Writings it is laid bare or uncovered, and thus applies itself to the human understanding that is affirmative and receptive. The Divine Truth proceeding from the Lord, that is clothed and covered in the letter, is the same Divine Truth that is uncovered and laid bare in the Writings, and this Divine Truth is the Word which is from God and is God.

     There is not a truth of the Word, that may not be called the Word; for interiorly viewed, every truth is infinite, and thus involves the whole infinity of truth. The appearance of limitation is with the man who sees the truth, but is not in the truth itself. In other words, the Lord Himself is in every truth of His Word, and thus each truth is the Lord Himself appearing as the Word. Will a man rise up and dare to say, that when a truth from the Lord appears to any one in its own spiritual and Divine light, that such a truth is not then and there the very Word of God, proceeding out of the mouth of God Himself?

     This is even true of what is taught by a minister of the Church with this important qualification, namely, that the teaching of the priest is not immediately from God, but mediately from Him, that is, through angels and spirits. There exists with the priest, therefore, the liability to error, for he may speak from false or hypocritical spirits; but there is no liability to error in immediate revelation.

     The difficulty with this whole adverse or negative position is, that it starts from the false premise that the Word, in order to be the Word, must be in the form of correspondences and representatives; when the truth is, the Word is not the Word until these correspondences and representatives are removed and disappear. This is taught throughout the Writings, and is involved in the very meaning and use of the words, correspondence and representation. It is not the thing which corresponds, or the thing which represents, that is the Word; but that to which it corresponds, and that which is represented; and that thing is the Divine Word or Divine Truth in heaven, from which the Writings are derived continuously to men who are spiritually receptive. "For the letter killeth but the spirit giveth life."

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     We might go on to speak of a number of things criticizable in the article before us; as for instance where the writer speaks of "a part of Divine Truth," a phrase that could have its rise only in a thought that is a thought from time and space; a thought that does not know what the Divine Truth really is. But let us pause for awhile. W. F. P.
REV. JOHN WORCESTER 1900

REV. JOHN WORCESTER              1900

     THE New Church Messenger for May 2d publishes a portrait and sketch of the Rev. John Worcester, whose passing away on May 2d was mentioned in our May number.* To this sketch we are indebted for the following details:
     (April 30th was erroneously given as the date of death.)

     Mr. Worcester was born in Boston, 1834, his father being the Rev. Thomas Worcester, for fifty years minister to the Boston Society. He finished his education in the Lawrence Scientific School, now part of Harvard University, giving especial attention to physiology and related subjects. There being no theological school in those days his studies were guided by his father, and in Hebrew he was his own teacher. He has always been an industrious reader, and found recreation in solid works of science and history. The country and nature have always had a charm for him, and for years the White Mountains became his regular summer home.

     On June, in 1857. Mr. Worcester was married, his wife's maiden name being Elizabeth C. Pomeroy, and of their four children two are living.

     In 1857 began also his work as minister to the society in Newtonville, which he continued to serve until the last.

     He was among the first to undertake the systematic study of correspondences, and some of his studies in this line have been printed in the little volumes on Correspondences of the Bible; Animals and Plants, and on Physiological Correspondences. A book of lessons from the Psalms was published earlier. Other books have been; a small volume of Lectures on the Doctrines of the New Church, one of Letters from Palestine, a course of Lectures on Genesis and Exodus, and a study of Matthew's Gospel. A similar work on Luke's Gospel was also undertaken. Mr. Worcester has contributed much time to the translation of the Writings, for the Rotch editions.

     At one time Mr. Worcester had charge of the New Church School in Waltham, and for many years he was connected with the New-Church Theological School, as instructor in the spiritual interpretation of the Scriptures, and in Theology, and from 1881 to 1894 he was President of the School.

     In 1891 the choice of the Massachusetts Association fell upon him for General Pastor, and has remained there until his recent retirement, the Rev. James Reed being his successor.

     In 1884 he was elected Vice President of the General Convention, succeeding the Rev. Chauncey Giles as President, in 1894. He was considered an exceptionally able presiding officer.

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     Mr. Worcester occupied a theological position differing from that of the General Church of the New Jerusalem on many points, but there can be no question that for the greater part of his ministerial life he was the leader of the Church in Convention, and one of the most striking and best loved personalities in the ranks of the New Church. It is too soon to attempt, from our standpoint, an estimate of his character and work.
INTERLUDE 1900

INTERLUDE       LILLIAN WHITING       1900

Each day is so full of you, darling,
That I cannot realize
You are gone from this world of turmoil
To the peace of paradise.
For, ever, from morn till the nightfall,
Some hint of your presence I know -
Some gleam of a vanishing vision
Half caught in the sunset glow.

Each day is so full of you, darling,
That I call this a blessed time -
An interlude, full of its sweetness,
Illumined by many a sign
That those who have passed through death's portals
Are still very near to us here -
That spirit to spirit responsive
Makes all the great meanings grow clear.
Each day is so full of you, darling,
That I walk in a blissful surprise,
Finding thus every thought so companioned;
And my prayers for high purposes rise
To plead for divine benediction -
For energy, courage and power,
To live the high life of the spirit,
To stamp with fulfilment each hour.
Each day is so full of you, darling,
That I cannot know grief or regret

In this interlude - full of its beauty,
Its promise, its solace, - and yet,
Ah, love, my supreme consolation
Is a dream that will some day come true,
That lends all its cheer to the present -
The dream of reunion with you.
          LILLIAN WHITING, in Munsey's Magazine.

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Literary Notes 1900

Literary Notes              1900

     IN reply to inquiries it is proper to state that the Rev. Emil Cronlund is not the author of the article signed "E. C." in the May Life.

     THE sentence which in the May Life, on page 231, was left unfinished by reason of a line failing to print, should read: "Yet that they should give up the thought of a Jewish kingdom was for them a great advance."

     [This has been corrected in the electronic text.]

     ATTENTION has been called to two typographical errors in the New York edition of the Arcana Coelestia which readers may care to note. In No. 7601, page 464, six lines from the bottom, "infests" should be "invests." And in No. 9709, third line, page 422, "internal life" should be, "eternal life."

     NEW CHURCH PUBLICATIONS IN 1899.

     "The literature of the Church has received the following additions during the year [1899]: The Suns and Worlds of the Universe. Outlines of Astronomy according to the Philosophy of Emanuel Swedenborg. By Rev. J. E. Bowers; The Light that is Darkness. A Novel. By George Trobridge; Songs of the New Age. By H. D.; Episodes in the Life of an Isolated Receiver. Letters addressed to a New Church family in England. By Mile. Kaffery; Isis and Osiris in the Book of Respirations. By Dr. J. J. Garth Wilkinson; God Winning Us. By Rev. C. Lathbury; Swedenborg and Modern Thought. By George Trobridge; The Bible: Is it the Word of God The Bennett Lectures for 1898; and Swedenborg on Tremulation: Translated by Rev. C. T. Odhner." - Morning Light.

     The Pathfinder. (April 28th.) Religions Philadelphia. "A religious census of the people of Philadelphia has been conducted by the people of that city representatives of which co-operated in a systematic house-to-house canvass. The object being announced in the daily papers, the enumerators were generally received with courtesy and only one house out of every 72 refused to give the information desired. Out of about 240,999 reports of families averaging four, all but 19,332 are reported as associated by preference with some evangelical Christian body, Catholic or Protestant. In only 22 cases were families reported as atheists or agnostics. The census was interesting as showing at least one instance in which Catholics and Protestants freely co-operated."

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     "THE SUN OF RIGHTEOUSNESS."

     THE question has been asked, what is the historical origin or basis of the striking but unusual image which is presented in the sublime passage in Malachi, "Unto you that fear My name shall the Sun of Righteousness arise, with healing in His wings." While we cannot reply, dogmatically, we think the answer is contained in the well-known representation of Asshur, the national deity of the ancient Assyrians, as here reproduced.

     [Symbol: a man holding a bow superimposed on a circular emblem with feathers coming out to the sides.]

     Similar representations in Egypt, Babylonia, and elsewhere, tend to show that it was common in the Ancient Church to represent the Divine by a human figure within a winged circle. In the image reproduced above, the flamy rays surrounding the Man indicate the sun of the spiritual world, within which the Divine Human appears. The bow which He holds in the hand suggests the Doctrine, that is, the Word immediately proceeding from the Lord. The horned cap represents the Divine Omnipotence. The outstretched wings bring to mind the universal sphere of heat and light, of love and wisdom, from the Spiritual Sun, and also the protection of the Divine Providence. It seems probable that this natural image existed in the mind of the prophet from the remains of Correspondences in the East, and was adopted as a vessel fit for the Divine purpose of Revelation.     C. T. O.

     IGNORANCE OF THE BIBLE.

     Professor Thwing's article in the May Century, on "Ignorance of the Bible," in which he cites evidence of remarkable benightedness among a class of young people of whom better things would be expected, strongly confirms the gloomy view many at the present day hold, that the Bible is being lost to the race. Despite the activity and output of Bible Societies, the Bible as the Word of God is being displaced by the Bible as a work of literature, a rule of moral conduct, (and one which many think needs "expurgation"); and it is the vaunt of "liberal" sects that the Book is being stripped of the halo that has surrounded it, and being made to stand the test of analysis and criticism, like "any other" product of human intelligence.

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But that day in which these exulters shall see their boast realized will witness the disintegration of the Christian churches. It is only so long as they subserve a use by preserving the "foundations" that the Christian Churches can retain their cohesiveness.

     The use which reverence for the letter of the Word performs in the implantation of remains, seems to be glimpsed in an editorial in The Evening Post, of New York, from which a correspondent quotes as follows:

     "Five years ago, in commenting on Professor Thwing's former inquiry, we pointed out that the most lamentable loss of the present generation is just the unreasoning, half-superstitious delight of the child in the wonderful stories and soaring imagery, which, 'trailing clouds of glory,' surround the book in the man's mind with a magical glamour. A study of it begun in maturity, no matter how sympathetic, can never send out such deep roots of affection and veneration. . . But the way to its treasures lies, like the way into the kingdom of God, not through any pride or satisfaction of the intellect, but through the simplicity and absorbed delight of the little child."
RECENT PUBLICATIONS 1900

RECENT PUBLICATIONS              1900

     PSALMODY FOR THE NEW CHURCH, Vol. ii. Publication of the "Academy Church-Music" has now been resumed, and the Academy Book Room has just issued fascicles 1, 2 and 3, pages 1 to 42, comprising Psalms Fifty-one to Fifty-five. The price is one cent a page, which is one-half what was charged before, but the present price does not include as before the promise of a bound copy at the completion of the work. Former subscribers will receive a circular giving more particulars. We hope soon to publish musical comments on these latest contributions from Mr. Whittington's gifted pen.

     BOOKS RECEIVED: Summaries of the internal Sense of the Prophetical Books, the Psalms of David and the Historical Parts of the Word; a posthumous work of Emanuel Swedenborg, Servant of the Lord Jesus Christ. [Translated by Rev. E. J. E. Schreck] New York. American Swedenborg Printing and Publishing Society. 1900. Pp. 168 (including indexes, etc., 311) Cloth, 75c, including postage.

     LATIN-ENGLISH EDITION Of the same, $1.00; postage, 20c.

     Phases of the Church Universal. By A. L. Kip. Knickerbocker Press. New York. pp 117.
DATE OF RAILROAD TICKETS: A CORRECTION 1900

DATE OF RAILROAD TICKETS: A CORRECTION              1900

     The first date on which tickets may be bought at the reduced rates obtaining during the Republican Convention in Philadelphia, is ON and not as previously stated, after June 15th.

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Church News 1900

Church News       Various       1900

THE GENERAL CHURCH OF THE NEW JERUSALEM.

     Huntingdon Valley. - (Bryn Athyn) Pa. The last report omitted to state that early in April Bishop Pendleton made a visit to the circles in Erie and Renovo, where he administered the Holy Supper, members from North Bend and Williamsport attending. The latter places also received social visits from him.

     On May 10th he left Bryn Athyn for a trip to Middleport and Greenford, his visit at the former being described in another column. At both centres his coming was greatly appreciated, and at both he administered the Holy Supper.

     THE various notes of preparation for the Assembly, which have been sounded from time to time, are fast gathering into the harmony of a rapid march. The choir is working overtime; the orchestra is tuning up; committees are meeting with great frequency, and their members wear an absorbed air which must make their business associates think they have got the base-ball or golf fever. What the ladies and milliners are doing in preparation for the big reception, is not given out for common mortals to know, but glimpses are caught of stuff whose shimmerings suggest to Principia Club members the tremulatory theory.

     ON May 6th a reception was given at Bishop Pendleton's to Miss Maud and Mr. Carl Semple, of Middleport.

     On May 11th Mr. Synnestvedt occupied the usual hour for doctrinal class with an interesting account of the Church centres visited during his recent trip in the west. He left here April 19th; attended his sister's wedding in Chicago, (April 28th), and on his return visited Middleport, O., where he preached on May 6th and performed the rite of baptism. He paid Pittsburg a flying visit, arriving home on May 8th.

     The past year has brought more visitors to the settlement than any previous, especially in the way of ministers. The latest of these was the Rev. James Hyde, Pastor of the Argyle Square Society, and compiler of the Swedenborg Society's projected Bibliography of Swedenborg's Works, and author of several New Church works. He spent from Tuesday, May 15th, till the evening of the following Friday, at Bryn Athyn, examining the contents of the Academy library. He was a guest at Cairnwood, where on Friday his wife joined him, and both attended the Friday evening Supper and Class: or rather the time of the Class was given up to hearing from Mr. Hyde, - at Pastor Synnestvedt's invitation, - an account of the Argyle Square Society, and the way it spends Sunday. Argyle Square's claim was emphasized to being the oldest New Church Society in the world, and it was stated that Rev. Manoah Sibley, and not James Hindmarsh, was its first minister. During the life of the Society, over a century, it has had only four ministers, in unbroken succession, but Mt. Hyde mentioned that the record of the Boston Society is in its way even more remarkable, having had only two ministers since its founding, - a period of nearly eighty years.

     The Argyle Square Society has morning and evening services, and Sunday-school twice a day, a Sunday-school Teachers' meeting, a five-o'clock Tea, and a Conversation Class, on doctrinal subjects, - a very full day. Mr. Hyde said, however, that he was apt to be in better trim at the end than at the beginning of the day.

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On the first Sunday in the month the Holy Supper is administered, morning and evening, to accommodate a larger number of members. The regular partaking of the sacrament is a condition requisite for membership. At the ordinary morning service the attendance is about 200. The Sunday-school attendance is over 100, being mostly of children from the neighborhood, most of the members living so far from the Church that their children attend other Sunday-schools. So the Sunday-school is a distinctly missionary use.

     Mrs. Hyde was welcomed as a dear friend of the late Mrs. Hibbard, and many regrets were expressed that the visitors' engagements necessitated their taking an early train; but they left with cordial invitations to make us soon another and longer visit.

     Principia Club. - The postponed monthly meeting of the Principia Club was held on the 28th of May, Vice President Synnestvedt in the chair.

     Mr. R. W. Brown lectured upon the Lesser Principia and its relation to the larger Principia, and showed the development of that theory, which seems to have begun from the idea that the particles of the elements must be round. This appears first in 1717 and was more fully developed in 1718, as may be seen from Part III of Miscellaneous Observations, printed that year.

     Mr. Brown pointed out the error made by Dr. Tafel in the Documents, where he states that the Lesser Principia gives the analytical deductions leading up to the synthetical reasoning of the greater Principia. The Lesser Principia also is written in synthetical style.

     Another error was made in the Documents: the Principles of Chemistry are said to refer to the Lesser Principia, but the references do not at all agree.

     Mr. Brown concluded by giving an outline of the differences between the theories of the two "Principias."

     Middleport, Ohio. - The Bishop arrived Saturday, May 12th. At the morning service he preached from Matt. xxiii:25, 26, on cleansing the inside of the cup and platter. In the afternoon he officiated at the rite of Confession of Faith for two young women, and administered the Holy Supper to about twenty-five persons. In the evening the society assembled at one of the homes. The Bishop expounded the internal sense of the last two verses in the Old Testament, teaching of the preparation which John made for "the coming of the great and dreadful day of the Lord, and of the effect of the Lord's baptism by John." During the following days the Bishop went about among the people, carrying to them the messages of the Church as the Church gave them to him in the graces and powers of the Episcopal office. At the farewell meeting on Wednesday evening he taught of the development of our body of the Church from its early days up to the present time. From that general subject to the discussion of certain phases of relationship and comparison between priest and layman, was an easy transition, which all recognized to be valuable and timely. The people, earnestly desire the Bishop to visit them annually and regret more and more that their return for these greater blessings of the Church must be so slight. R. H. K.

     Berlin. - In a former communication I omitted to mention an enjoyable social which was given to the school children by Mrs. Rudolf Roschman.

     Mr. and Mrs. Schierholtz recently entertained the Society at their home, and part of the program consisted of reproductions of songs, recitations, instrumental music, etc., by means of the Gramophone. Later, refreshments were provided and a very pleasant evening spent.

     The school celebrated the Queen's birthday as usual, with a holiday and a picnic in the School grounds. Races, fireworks, etc., were also natural accompaniments. The Society almost en masse, joined in the festivities and made the occasion a very pleasant one. The school will close on the 8th of June this year owing to the early meeting of the Assembly. E. J. S.

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LETTER FROM MR. BOWERS.

     West Virginia. - Missionary visits have recently been made in several places in this State on the Ohio river. On Sunday morning, May 6, a congregation of twenty-five listened attentively to a sermon in the school house, near Welcome post office, Marshall county. Two ladies were the only New Church persons present. On Monday evening, May 7, a service was held in the school house near the home of Mr. Quincy Cresap and family, in the same county but seven miles farther up the river and twenty miles below Wheeling. About sixty people came the largest attendance we ever had at that place. The rite of Confirmation was performed, which was something new to the people respecting the New Church. Miss Hannah O. Cresap, having been baptized into the name of the Lord in childhood, desired to be confirmed in the Faith, in order to take her stand in the community as a member of the New Church. She also applied for membership in "The General Church of the New Jerusalem."

     In the city of Wheeling, our venerable friend, Mortimer Pollock, Esq., and his wife, and two aunts of the Rev. F. E. Waelchli, were visited. Mr. Pollock, in his boyhood, for some time attended school taught by that zealous pioneer worker in the Church, the Rev. David Powell. And ever since my acquaintance with him, made more than twenty years ago, Mr. Pollock has shown evidences of early, thorough New Church teaching.

     On Tuesday evening, May 15, a meeting was held in a school house, near the home of Mr. James M. Cresap and family, in Brooke County, about nine miles up the river from Wheeling. Some twenty were present, 211 but two or three being young people; and I was told that very few were members of any of the sects. It was also remarked that the preaching was of an essentially different character, from that usually heard in that locality.

     On Sunday, May 13, the members and friends of the Church from Wheeling, and from Bellaire and Bridgeport. Ohio, met to the number of twelve at the house of Mr. and Mrs. Geo. W. Yost, in Bellaire. A sermon was delivered, and the sacrament of the Lord's Supper was administered. On Saturday, May 19, I had the pleasure to meet and visit with Bishop Pendleton, at the homes of our friends, the Renkenbergers, near Columbiana, O. The next day the Bishop preached a powerful sermon and administered the Holy Supper, at Greenford, O. JOHN E. BOWERS.

     Liverpool - The little circle in Liverpool which meets for worship in Fairfield had a new and most enjoyable experience on Thursday afternoon, April 26th. For the first time since they had left the Conference a marriage was celebrated in their midst.

     The civil ceremony had taken place in the morning, and shortly after 2 o'clock the ecclesiastical marriage took place. The bridegroom was Mr. William Cooley Jubb, of York, and the bride Miss Nellie Shaw, of Liverpool, daughter of Mr. Richard Shaw, (at whose house worship is held for the Liverpool circle every Sunday), and grand-daughter of the Rev. William Cull, who for some years was the Minister of the Liverpool Society of the New Church.

     The room in which the marriage took place was beautifully decorated with lovely flowers, red and white being the predominating colors, and roses and lilies the chief flowers.

     The Rev. R. J. Tilson officiated and the service was as follows: -

     Opening of the Word, followed by the Lord's Prayer, and a prayer written for the occasion.

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Sentences from the Philadelphia Liturgy, after which C. L. 71 (in part) and 72; and Psalms cxxvii, and cxxviii, were read.

     Then addressing the bridegroom and bride the Pastor said: -

     "Beloved, the Lord is with His New Church, as Its Divine Bridegroom and Head. He has revealed joys from Heaven concerning Conjugial Love, its orderly progression, and its ineffable delights. Rejoice, then, that He has promised in His latest Revelation of Truth, that, in the Church of the New Jerusalem, as the Crown of all Churches. 'Conjugial Love, as it was with the Ancients, will be raised up again by the Lord, after His Coming, because this love is from the Lord alone, and is with those who from Himself, by the Word, become Spiritual.'" (C. L 81.)

     To this the bridegroom and bride responded by reading in unison I Kings viii., 57 and 58.

     The question and replies provided for in the Liturgy pp. 168 and 169 were then asked and received.

     After the ring had been given and received the bridegroom presented the bride with a lovely necklet of pearls, upon the clasp of which was engraved the reference A. R. 916, and whilst the bridegroom put the necklet upon his bride, the Pastor read the words "Pearls....signify the knowledges of truth and good. The one pearl of great price is the acknowledgment and knowledge of the Lord." (A. R. 916.) The bridegroom also gave a massive bracelet of gold, with a pendant heart, to his bride, and upon the golden heart was engraved the reference C. L. 216. During the time the bracelet was being put on the Pastor read the words. "Those who are in love truly conjugial, in marriage regard what is eternal." (C. L. 216.)

     The bride then gave to the bridegroom a pair of golden sleeve-links, and whilst the present was being given the words were read, "Conjugial love in its essence is nothing else, than that two will to be one, that is. that they will that two lives become one life." (C. L 215.)

     The pair were now declared to be husband and wife, and the Lord's benediction was pronounced upon them.

     The congregation in unison then uttered the benediction "The Lord bless you."

     Hymn 273 in the Conference Hymn Book was then sung, and the general blessing given.

     At the close of the service, on behalf of the members of the Liverpool Circle and as a token of loving esteem, the Pastor presented Mrs. Jubb with a copy of "The Word" handsomely bound in morocco.

     A reception followed, during which heartfelt congratulations and fervent wishes were freely uttered, and about 4:30 Mr. and Mrs. Jubb left to spend part of their honeymoon in the ancient and picturesque city of Chester.

THE CHURCH AT LARGE.

     Massachusetts. - Funeral services for the Rev. John Worcester were held Saturday afternoon, (May 5th), from the chapel of the New Church in Newtonville. Prominent New Church clergymen attended from all over the State. Representatives were present from the Massachusetts Association, the Theological School, and other organizations. The Rev. James Reed, a lifelong friend of Mr. Worcester, whose father he succeeded as pastor of the Boston Society, conducted the simple services, delivering a touching address upon the life of the deceased. There was no singing; favorite selections of Mr. Worcester being played on the organ. Burial was in Mt. Peak Cemetery, Waltham.

     Michigan, - At one of the recent Wednesday evening suppers in the Detroit Society the Confirmation Class presented Pastor Schreck with an affectionate letter expressive of their appreciation for the instruction and care received, accompanying the letter with useful present. They are also preparing to commemorate their confirmation by planting a vine to train up against the church. The Wednesday classes have been reorganized, to admit of a "post-graduate" course for those who are confirmed, and also for the establishment of a new Confirmation Class. The number of Wednesday pupils is steadily growing.

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DATE OF RAILROAD TICKETS 1900

DATE OF RAILROAD TICKETS              1900

     The first date on which tickets may be purchased at reduced rates is, June 15th; ("after" was an error).
PROGRAM OF THE FOURTH GENERAL ASSEMBLY 1900

PROGRAM OF THE FOURTH GENERAL ASSEMBLY       C. Th. ODHNER       1900

Tuesday, June 12, to Friday, June 15th: Meetings, Council of the Clergy.

Saturday, June 16.
10 A. M. Teachers' Institute Meets.

8 P. M. Public meeting of Teachers and Parents, to confer on Educational Subjects.

Sunday, June 17.
10:30 A. M. Worship of the General Assembly; sermon by Bishop Pendleton, on "Conjunction with the Lord." The offertory will be devoted to the uses of the Orphanage of the General Church.

Collation.

4 P. M. Administration of the Holy Supper.

Collation.

8 P. M. Sacred Concert.

Monday, June 18.
9 A. M. Meeting of the General Council.

12 M. Opening of the General Assembly; Annual address by the Bishop.

Collation.

Business Session; reading of reports, etc.

Collation.

8 P. M. Social reception.

Tuesday, June 19. Celebration of the "Nineteenth of June."

10:30 A. M. Religious services; sermon by Rev. E. C. Bostock.

Banquet; with short addresses from various speakers.

8 P. M. Lawn-party, at Cairnwood.

Wednesday, June 20.
10 A. M. Introductory services; sermon by Rev. E. S. Hyatt; followed by Business Session.

Collation.

Business Session.

Collation.

8 P. M. Meeting of men.

Thursday, June 21.

10 A. M. Introductory services; Sermon by Rev. F. E. Waelchli, followed by Business Session.

Collation.

Business Session; closing of the Assembly.

Collation.

C. Th. ODHNER, Secretary, Gen. Church, N. J.

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Title Unspecified 1900

Title Unspecified              1900


NEW CHURCH LIFE.

Vol. XX.
JULY-AUGUST, 1900     No. 7-8.
CONJUNCTION WITH THE LORD 1900

CONJUNCTION WITH THE LORD        PENDLETON       1900

     If ye abide in Me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you (John xv, 7).

     Lessons: John xv; Apocalypse Revealed, n. 951.

     THE Coming of the Lord into the world had for its end the conjunction of men with God and of God with men, through the Human which He took upon Himself and glorified. The Lord provided also by His coming, and by the glorification of His Human, the means to conjunction with Him, which are the truths of His Word; by these truths man may be introduced as to his spirit into heaven, there to dwell in the Lord and the Lord in Him forever; and in this state of dwelling in God, and God in him, which state is called heaven, man receives all that his heart desires; all that he asks is given, all that he seeks is granted unto him.

     Conjunction with God, which is reciprocal, is the subject of the fifteenth chapter of John; it is thus the subject of the seventh verse, with this in addition, that conjunction is by truths, and that in conjunction with God man has all that he wishes; and it therefore follows that he is happy to eternity, "if ye abide in Me, and my words abide in yes, ye shall ask what ye will, and it shall be done unto you."

     It is a constant teaching of the Heavenly Doctrine, that love is conjunction; or we may reverse the order, and say that conjunction is love, for the one is nothing without the other. A distinction can indeed be made in the thought between love and conjunction: still the one does not exist without the other; for love is to love another outside of one's self, which involves conjunction with him; and so love is conjunction, and without conjunction it is nothing, that is, cannot exist, or ceases to exist.

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Nor is conjunction anything without love, for it cannot be where love is not; where love is not there is hatred or aversion, and consequently disjunction. Love is conjunction, hatred is disjunction. In heaven love is the all in all; heaven therefore is conjunction with God. In hell hatred is the all in all; hell is therefore disjunction with God. There is no love in hell, and thus there is in hell no conjunction with God nor with the neighbor.

     Love going forth and returning, love given and reciprocated, love acting and reacting, is what is called conjunction. It is the activity of love exciting reception, reciprocity and reaction in another. Without this there is no bond to hold human society together, in the spiritual world or in the natural, except the bond of fear. Fear produces an appearance of union, an appearance of holding together; but it is not an eternal but a temporary bond, a bond that is sure to be broken at one time or another; for it is not a bond that reaches into the inmost of one's life, merely dwelling in the circumference.

     It is well known that all conjunction in nature is by the action and reaction of its forces. The forces of nature are in their origin fire, are the fire of the sun in successive degrees of descent and accommodation. The terrestrial fire which we see is manifestly the effect or result of conjunction; in fact it is the conjunction of an active and a reactive. Nor is there any conjunction in nature where cold reigns, as in winter; but when the cold departs, and warmth returns, as in spring, conjunction exists everywhere in nature, and from conjunction, use.

     Spiritually, fire is love, and this law in nature is but the representation of the law of the spiritual world, and from the spiritual world in the human mind, the law that love is conjunction; where this is, there is the warmth of eternal spring; where this is not, or where hatred is, there is the cold of eternal death.

     Love must act and then react in order to be love, in order to be conjunction. Without this it does not exist, or rather is not present, does not appear, withdraws itself. This is true of all love, it is true of the Divine Love itself. Where the Divine Love is not received, where it does not react, it ceases to act in that sphere, it withdraws itself, and there is no conjunction, no fruits, no uses; as with the fire of the sun in winter.

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     The Divine Love acts, and the Divine Love reacts; the Divine Love acting is the Divine Good, the Divine Love reacting is the Divine Truth; or the Divine Love acting appears as good, and the Divine Love reacting appears as truth. The Divine action is from the Lord, and is the Lord alone; the Divine Reaction is with angels and men, by the truth with them, - is the truth with them, appearing as their own - the Divine Reaction appearing as their own action, the Divine Truth appearing as their own truth. By the Divine Action, or good, the Lord is in the angels; by the Divine Reaction, or truth, the angels are in the Lord. By the Divine Action and the Divine Reaction there is conjunction, and a third is produced, and this third is use, and use is heaven.

     Thus it is that we come back to the truth that heaven is conjunction with the Lord, for this is the same as to say that heaven is use, since use is the product of conjunction; even as the Lord says in the fifth verse of this chapter: "He that abideth in Me, and I in him, the same bringeth forth much fruit; for without Me ye can do nothing." By this it is shown that only in conjunction with the Lord can men do uses; or what is the same, only in heaven, or in the state which makes heaven, are uses done. "For without Me ye can do nothing." Without conjunction with the Lord man acts from himself, and he cannot do uses from himself, except in the outward appearance. Hence it is necessary that all that which is of self, namely, evil, must be removed before the genuine uses of charity can be done. The Lord teaches this in the second verse of the chapter in these words: "Every branch that beareth fruit, He pruneth it, that it may bring forth more fruit."

     Love, wisdom, and use are the heavenly trine or trinity. Love acts, wisdom reacts, and the resultant is use. Love, wisdom, and use are the Divine Image in heaven, and this Divine Image is impressed upon man, and upon universal nature. In man the soul acts, the body reacts, and the product of their conjunction is the motion of the body, or the uses that are performed by the body. In nature the tire of the sun acts, the ultimates of nature react, and the results are the uses of the vegetable and animal kingdoms. Universally, the spirit world acts, the natural reacts, and the resultant is man and his activities in the world. These three are everywhere and in everything; first, there is action, then there is reaction; by action and reaction there is equilibrium and in equilibrium, activity, motion, use.

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The Divine Image, the Image of the Creator, - Love, Wisdom, and use, - is thus impressed upon all created things.

     As has been shown, the Lord acts and the angels react. The Divine action is the influx of good. This Divine Action, or the Divine Good inflowing, is not perceived, does not become conscious to man, until it reacts; but it is perceived in its reaction. The reaction of good is truth; that is to say, good goes forth, or proceeds, or descends to ultimates and there reacts and returns; this reaction or return of good is what is called truth. It reacts and continues to react; it returns to meet good which still acts and continues to act; in this action and reaction there is conjunction, which is the conjunction or marriage of good and truth. This is the heaven in which man is conjoined with the Lord. All conjunction, therefore, is by action and reaction, - the action of good and the reaction of good as truth, - and all use is the product of that conjunction.

     It follows from the things which have been said, that heaven is not heaven from anything of the angels, but all that which makes heaven is of the Lord alone. Action is Divine, reaction is also Divine, or what is the same, good is Divine, truth also is Divine, and their product or use is also Divine. But in the Divine Reaction or Divine Truth, man co-operates with, the Lord, or with the action of good; the reaction or the truth appears to be his, and the uses resulting appear to be done from himself. The Divine Action does not appear to angels or to men; but the Divine Reaction appears, and it even appears to be man's own, but woe unto him who is deceived by the appearance and ascribes to himself the action that is of the Lord alone.

     Why does the Lord grant unto man that the Divine Reaction should appear unto him, and that it should appear to be his own? It is that he may appear to live from himself, that he may enjoy the sense and consciousness of liberty, and be thereby made happy to eternity; for there is no happiness without liberty, and there is no liberty unless man appear to live from himself.

     All conjunction is of the Lord; the Lord conjoins man with Himself; but it appears as if man conjoined himself with the Lord; it appears as if man acts and the Lord reacts, and the natural man finally confirms himself in this appearance, - finally persuades himself that he acts, and that others merely react, and that even the reaction in them is his, and if it is not, he wills it to be so; he believes that he is conjoined only with himself, thus that he is a god.

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In the other world all such gods are devils.

     Man can never learn the real truth from the appearance, and he would never know it except from Revelation; it is only by Revelation that he is able to pierce the veil of appearances, especially the appearance that he lives from himself. It is most essential that he learn this truth, and learning, acknowledge it from the heart.

     The appearance is necessary in order that a reciprocal be established; for there is no union without a mutual reciprocity, which is expressed in the letter of the Word by the term covenant, and by various words in common use, such as league, treaty, contract. The essential of reciprocity or the covenant is freedom - no force, - no compulsion, - freedom even to reject; there is no freedom unless there be freedom to reject; unless man were free to reject what the Lord has to give, he would not have freedom. In this is exhibited the origin of evil.

     The covenant between the Lord and man is this; on the one part the Lord acts, flows in with good or love, giving at the same time the power to react; on the other, angels and men receive the Lord, or His love, in wisdom or truth from Him, and react by the truth; but in this reaction on the part of man is the freedom to react against the Divine Action rather than with it, and the product of it is disjunction with God and eternal death. Reaction against is hell, reaction with is heaven, in which is conjunction, eternal life.

     Heaven is not heaven nor the Church the Church, from the Divine Action alone, nor from the Divine Reaction alone; but from the two together, in what is called conjunction. The reaction of man and in man, of that which is from the Lord, is the conjunction with Him that makes heaven; but the reaction of man and in man from that which is his own, - his self love, - is disjunction and is what makes hell. This reaction is that which destroys the Church, and would destroy heaven ii it were possible. Reaction against heaven is reaction with hell. When the Church reacts with the Divine then the Church is established, and the Church is then heaven upon the earth; and there is effected what is called in the Heavenly Doctrine the Marriage of the Lord and the Church; from which marriage is the marriage of good and truth with angels and men; and finally, the marriage of conjugial love.

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But when the Church reacts against the Divine, the Church is destroyed, or destroys itself. Heaven is conjunction with the Lord, and heaven is according to conjunction with the Lord. The Lord indeed inflows, or the Divine Action is the same with every man, but conjunction is not the same, because reception is not the same, reaction is not the same. Conjunction is not according to action, but according to reaction; for action accommodates itself to reaction, otherwise there could be no reaction. Heaven is according to the degree and fulness of the reaction with man. No one therefore has the same heaven as another.

     In general there are three heavens, and innumerable societies in each, in order that there may be accommodation to every state of reception and reaction from first to last. The third heaven is the heaven nearest the Lord, and it is nearest the Lord because of the greater fulness of reception and reaction with the angels of that heaven. They are more closely conjoined with the Lord than others. The Lord is more in them because they are more in the Lord. The Lord is indeed in all the heavens, in every society, in every angel, according to reception, even to the circumferences or ultimates thereof; but the celestial angels are more in the Lord than others and hence receive a greater measure of His Love.

     The angels of the highest heaven receive the Divine in the fullest measure, because with them is the fullest measure of reaction. This brings into view the law of Divine Providence, that the more nearly man is conjoined with the Lord the more distinctly it appears to him that he is his own, but the more evidently be observes that he is the Lord's. (D. P. 42.) In other words, the closer and more intimate the conjunction with the Lord the greater is the sense of liberty, because the stronger is the appearance that man lives from himself. It is indeed a most wonderful thing, - this law of Spiritual life - that the more closely man is conjoined with the Lord, the more strongly does it appear that he lives from himself. It is because the more closely he is conjoined with God, the more he is in the image of God. God lives from Himself, - He alone; and because God lives from Himself, man lives as from himself; this is the Divine Image with him, the more complete the more fully it is received.

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This appearance, that man lives from himself, is stronger with the celestial angels than with others; but at the same time their perception is far greater than that of others, that they do not live from themselves but from God. The human itself with man consists in these two - the appearance that man lives from himself, and the acknowledgment that he lives from God; and the human exists according to these two.

     If a man, under the persuasion that he lives and acts from himself, should endeavor to remove evil, he does nothing except in the outward appearance, for evil cannot remove itself; evil may cover itself, or hide itself for a time from the outward view, but it cannot put itself away as a sin against God. If a man, under the persuasion that he lives from himself, endeavors to do uses, he does nothing except in the outward appearance, for evil cannot do good or use. Evil may clothe itself in the form of good or use, but there is inwardly no love of use, no love of God from whom all use is. "Without Me ye cart do nothing." In the belief or persuasion that he lives from himself he cannot be led out of evil into good, because he reacts against the good which inflows from God, and to do this is to do evil, - to do this is to die.

     All action or motion, whether in nature or in spirit, is from that which is prior or superior to that which is acted upon, and which reacts. So man in shunning evil must act from that which is prior, superior, above himself, that is, from heaven, and the Lord. Otherwise it would be as if a machine should endeavor to move itself, independent of the force which is prior to it, and which acts upon it and moves it. "A man can do nothing, except it be given him from heaven;" "Without Me ye can do nothing."

     It appears as if man can of himself remove evil, because he can see evil and condemn it. But this is to see and condemn evil in others, not in himself, except exteriorly. The most natural man can see evil in others, and condemn it with great severity, because he sees an injury to himself or his self love in it; and he can see and confess evil exteriorly in himself, when it is condemned by others; but this seeing is from others, not from himself. Interiorly in himself he does not see and acknowledge evil, does not confess it before God, and so it cannot be removed. The Lord is not present in his interior life; the Divine Love, while it still acts into him, is not received by him; and, what is more, he reacts against it with all his might and power.

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But when he acknowledges the Divine Action, and that all reaction which is of himself is from the action of hell, and thus that of himself he is nothing but evil, - then heaven is opened, the Lord enters, withdraws him from his evils, prepares him for conjunction with Himself, and for the uses of eternal life.

     We now come to the consideration of the truth that in the state of conjunction with the Lord man has all that he desires. "If ye abide in Me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you."

     The condition in which man has or receives all that he asks for, all that he wishes, all that he desires, is, that God be in him, and he in God. It is not sufficient that God be in him; for God is in every man, in the evil and in the good, in the angels of heaven, and in the devils of hell, in every man that has ever been born. But though God be in the evil, the evil are not in Him; only the good are in God; for man is not in God unless he lives according to Divine Order. Living according to Divine Order is what is meant by abiding or dwelling in His words. Man abides or dwells in the words of the Lord, or the Lord's words abide in him, when he receives the truths of His Word into his understanding, acknowledges them in his heart, and ever shapes his thought and conduct according to them. Thus abiding in the Lord, he is in eternal conjunction with Him; he is an angel of heaven; he has all that he wills or desires.

     The wish to have all that one desires is implanted in the heart of man, and this is one among the evidences that there is or will be a condition or state in which he will receive all that he desires; for to receive all that one desires is to be happy, it is to be free; and not only is it implanted in the human heart, but every man strives for it with all his might and soul, has it ever in view in all his thought and undertakings. The desire for power and riches has this in it. It is symbolized in fable and story; the heroes and heroines of mythology and fairyland often have imparted to them the ability to obtain what they wish by a miraculous exercise of power. This is another evidence that there is such a condition of human life wherein everything is granted as soon as it is asked; and revelation informs us that the idea of such a state, implanted in the human mind, for which every man longs and strives, and which is the burden of song and story in every age and land, - is not a mere vision or dream, not a mere thing of the imagination, a mere phantasy, but a reality - in heaven.

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The angels have all that they desire; they are therefore free and happy. This we learn from the text as explained in the Writings, and it is the result of conjunction with God. "If ye abide in Me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.

     The same truth is taught elsewhere in the Gospels; as in the following passages: "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you." (Matt. VII, 7); "Whatsoever ye shall ask in thy name, that will I do. (John XIV, 13); "Whatsoever ye shall ask the Father in my name, He will give it you;" (John XVI, 23); "Jesus said, If ye have faith and doubt not, ye shall not only do this to the fig tree, but also if ye shall say to this mountain, Be thou removed, and be thou cast into the sea, it shall be done. Yea, all things whatsoever ye shall ask, believing, ye shall receive." (Matt. XXI, 21, 22.)

     And in the Heavenly Doctrines we are taught that the angels "do not desire anything except from the Lord; and whatever they desire and ask from the Lord, that is done. Such power do the angels in heaven have, that if they only desire, they obtain. But still they do not desire anything but what is for use; and this they desire as of themselves, but still from the Lord." (A. R. 951.) And further that "it is impossible for the angels of heaven to desire, and consequently to ask anything but that which is given them from the Lord to ask; and if they should, they could not possibly have any faith that they should receive it." (A. E. 815.)

     The teaching then is, that what a man asks, not from himself but from the Lord, is granted. The Lord knoweth what we have need of, and we ourselves do not know; the Lord knoweth this before we ask, and is ready and willing to give all that we need. Still, the Lord wills that man should first ask, to the end that it may be "as of himself," and so be appropriated to him as his own. (A. R. 376.) The Lord inspires the asking, and what to ask; the very asking itself is from the Lord, and when this is from the Lord what is asked is granted. The Lord gives to the open and affirmative mind a perception of need, that is, a perception of use, and inspires a desire for it, and then he gives the thing itself. It is all from the Lord.

     Regeneration is nothing else than a regeneration of the desires of man, in which his state is by degrees completely changed.

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Before regeneration he is inspired by evil spirits what to desire, what to ask. Think of a man being inspired by hell what to ask of the Lord! Yet this is the general state of the worship of a consummated Church; it is the state of the natural man with every one before regeneration. This state must be wholly changed, so that a man may be transferred from his association with evil spirits and introduced into the company of the angels, in whose company he may be inspired by the Lord as to what he may ask of the Lord, may be inspired to ask that which is good for the neighbor and for the Lord's kingdom, rather than for that which will not bring good.

     The asking that is inspired by evil spirits is not granted, for it is like the asking of a thief who begs alms that he may receive the means of doing injury to the neighbor. All that they desire cannot be granted, for this, in the end, would be the destruction of human society and the human race itself. Hence the supreme necessity of the regeneration of the desires, so that man may come into what is called in the Doctrine, the faith of charity, or faith from the Lord. We read that "those who are in the faith of charity, or faith from the Lord, ask for nothing but what conduces to the Lord's kingdom, and their own salvation. Other things they do not desire; for they say in their hearts, why should we ask for anything that is not of such use?" (A. E. 815.) Also, "that they who ask from the faith of charity do not ask from themselves but from the Lord; for whatever any one asks from the Lord and not from himself, he receives." (A. E. 411.)

     This faith of charity is what is meant by the words of the Lord in Matthew XVIII, 19, 20. "If two of you shall agree on earth as touching anything that ye shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them."

     These words taken together with the text, exhibit the state of a true Church, the state in which the Church must be in order that it may be spiritually blessed by the Lord. It is important to know and understand this, for without the blessing of the Lord upon our work as a Church all that we say and do are but as "sounding brass and a tinkling cymbal," or as the fabled apples, beautiful to sight, but which turn to ashes upon the lips.

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     The Lord in His Second Coming, the Lord as He manifests Himself in His glorified Human, as He reveals Himself in His open Word as the Word, - must be seen and acknowledged from the heart. This is to love the Lord, and is what is meant by abiding or dwelling in Him; for to love any one is to dwell with him in spirit, and he who loves the Lord as He reveals Himself in the Heavenly Doctrines of the New Jerusalem, dwells with Him. All those who are truly of the New Church thus dwell with the Lord, abide with Him as the angels of heaven do. Then it follows as a necessary consequence, that His words abide in us, that the truths of the revelation now given continually abide or dwell in the Church, incorporated in every particular of its thought and life, govern in all its councils, and in all its works. Then the Church will receive all that it desires, all that which will make it more and more a Church. The Lord will inspire what to ask and desire, and in the very asking will give what is asked. "Ye shall ask what ye will and it shall be done unto you."

     But it is further shown that in order that the Church may receive what it desires there must not only be a spiritual conjunction with the Lord, but there must be a spiritual consociation with the neighbor; that is, there must be both love to the Lord and love to the neighbor in the Church; the Lord must abide in the Church and the Church in the Lord, and the men of the Church must spiritually abide with one another. For unless a man abide with his neighbor, he will not continue to abide with his God: though he must first abide with his God before he can spiritually abide with his neighbor. When there is this two-fold abiding, then the Lord will bless the Church with spiritual prosperity, will grant the Church all that it asks, all that it desires. For "if two of you shall agree on earth as touching anything that they shall ask it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them."

     When the Church is in the state here described its desires will be all spiritual, because inspired by the Lord, and it will receive all that it desires. But it is ever to be remembered that evil spirits inspire into their willing instruments a desire for the same things in general that the good desire. The angels desire, and good men desire, the spiritual growth and prosperity of the Church; this desire is inspired by the Lord, and the very presence and appearing of that desire in the good is the beginning of its realization and fulfillment, is a sign that the Lord is already giving it, that He is giving it even before it is asked, and inspires the asking that He may give the fulfillment.

348




     When the Church is merely natural, when natural men rule in it, when it is dominated by natural and worldly ideas, there is also a desire for spiritual growth and prosperity, insinuated by evil spirits - not for a real spiritual growth indeed, but for the outward form and appearance of it. Men are inspired by evil spirits to ask the Lord that He will bless the Church with all things that are the instrumentalities of spiritual life; but the secret purpose is to use these instrumentalities as a means to power, dominion, and wealth, rather than to the true upbuilding of the Church in the saving of human souls. It is essential and vital therefore that desire be from heaven and not from hell - of the Lord, and not of the devil.

     Now what of this Church, which we call the General Church of the New Jerusalem, which is now in its infancy? What have we to ask of the Lord? Will this Church become a true spiritual church of the Lord, a veritable heaven upon the earth, in which souls will be ever prepared for the heaven of angels, in which its members will grow in intelligence and wisdom, ever do the works of repentance, ever advance in the path of regeneration? Or will it remain natural, presenting a field for the selfish ambition of men, for the display of human self conceit, where suspicion, distrust, and jealousy will darken the spiritual sky, destroying the bond of love which joins man to God, and consociates him with the neighbor? Will the children of the members of this Church remain in the Church in adult life, becoming spiritual men and women, more intelligent and wiser than we, doing more for the Church than we are able to do, because of greater spiritual perception and knowledge? Or will they grow up and go out into the world, with no love of the Church in their heart, no knowledge of it in their understanding, scarcely a vestige of its surpassing beauty and glory left in their memory, all drowned in an absorbing love of the world, greater than that of their fathers?

     Shall conjugial love increase with the members of this Church, the love by which heaven is opened, and hell is closed, which contains in its bosom all the possibilities of heaven, the very foundation itself upon which heaven and the Church rest, which makes regeneration possible, which brings to man intelligence and wisdom?

349


Or shall this love decrease and be destroyed with us and with our children, making of the Church a howling wilderness, where satyrs and priapi dwell, and birds of night seek their prey? Are those and other spiritual blessings to be vouchsafed to this Church, or are we to be visited by the blight and the curse; so that although the outward form may be prosperous, the inward form is dead?

     The Church is in jeopardy, it is in danger, it is balanced as it were between heaven and hell, and may turn to the one or the other. Will it turn upward or downward? Will it turn upward and become an ever increasing blessing to us and to our children even to the remotest posterity? Or will it turn downward and become a curse to all within the sphere of its activity?

     Let us ask the Lord to grant the blessing and avert the curse, to implant in our hearts a love of the Church; to give us power and inclination to repent of our sins and to keep His commandments; to cause us to grow in spiritual intelligence and wisdom; to grant that our children may grow up with a heart inclined to the Church, and in adult life that they may enter interiorly into the things of spiritual life, and prosper in them; that the Church may grow with all spiritual growth, and increase with all spiritual increase, until from being the smallest of all seeds it may become a great tree spreading out among the nations, filling the earth with the blessings of its fruitage. All these things the Lord will give us for the asking, if there be in us a heart-acknowledgment of Him, if there be in us the faith of charity, if there be in us a will of good, a sincere desire for the Lord's kingdom first, and for ourselves last: If these things be in us there will be no limitation upon the things that we may desire, ask for, and receive. Even as the Lord says in the prophet, "Bring ye all the tithes into the storehouse, that there may be food in my house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it" (Malachi iii, 10). - Amen.

350


PATIENCE. 1900

PATIENCE.              1900

      [The song with lyrics and notes is here displayed.]

[Sung at the close of the service, Sunday morning. June l7th.]

351


JOURNAL OF THE FOURTH GENERAL ASSEMBLY OF THEGeneral Church of the New Jerusalem 1900

JOURNAL OF THE FOURTH GENERAL ASSEMBLY OF THEGeneral Church of the New Jerusalem       Various       1900

HELD AT
BRYN ATHYN,
(NEAR HUNTINGDON VALLEY, PA.),
FROM SUNDAY, JUNE I7TH, TO THURSDAY, JUNE 21ST, 1900.

FIRST DAY - SUNDAY MORNING,
JUNE 17TH.

     1. MEMBERS AND FRIENDS of the General Church of the New Jerusalem met in General Assembly at Bryn Athyn, near Huntingdon Valley, Pa., on June 17th, 1900, and on the four following days. The meetings were held in a large tent on the grounds of the Academy of the New Church.
                         
     2. The following members and visitors were present at the Assembly:

MEMBERS.

CALIFORNIA.
Miss R. Evelyn Frankish, Ontaria, Cal.

CONNECTICUT.
Mrs. Anna A. Muller, Yatesville.

352




GEORGIA.
Chas. R. Pendleton, Macon.
Miss Emma Pendleton, Macon.

ILLINOIS.
Glenview and Chicago.
Rev. N. D. Pendleton.
Rev. Andrew Czerny.
Rev. David H. Klein.
Mrs. D. H. Klein.
Harry E. Blackman.
Lewis R Blackman.
Edward Boericke.
H. L. Burnham, Esq.
Paul Carpenter.
Miss Sophie Falk.
Mrs. Selma Gyllenhaal.
Miss Olga Marelius.
Arthur T. Maynard.
H. S. Maynard.
Mrs. H. S. Maynard.
Alvin E. Nelson.
Miss Emilia Nelson.
Swain Nelson.
Miss Florence Smeal.
Paul Synnestvedt.
Mrs. P. Synnestvedt.

INDIANA.
Mrs. Sarah E. Beam, Williamsburg.

MARYLAND.
Rev. F. E. Waelchli, Baltimore.

NEW JERSEY.
Chas. E. Forsberg, Camden.
Mrs. C. E. Forsberg.

NEW YORK CITY.
Mrs. Breitstein.
Walter C. Childs, Esq.
Mrs. W. C. Childs.
Sam. A. Klein.
Miss Eliza Mitchell.
Anton Sellner.

OHIO.
Middleport.
Rev. Richard H. Keep.
Mrs. Julia Alien.
Miss Percy Alien.          
Miss Julia Boggess.
Mrs. James M. Cooper.
Miss Sybil Cooper.
Miss Anna E. Davis.
Miss Electa Grant.
Miss Lucy Grant.
Miss Clara Hanlin.
Dr. W. A. Hanlin.
Mrs. W. A. Hanlin.
Miss Emma McQuigg.
Miss Francie E. McQuigg.
John H. Reuter.
Carl Semple.
Miss Ida M. Semple.
Miss Maude Semple.

PENNSYLVANIA.
Allentown.
Mrs. Jacob Ebert.
John S. Kessler.
Mrs. J. S. Kessler.
Miss Matilda Kessler.
Miss India Waelchli.
John Waelchli.
Mrs. J. Waelchli.
Miss Laura A. Waelchli.
Mrs. Chas. D. Weirbach.

Bryn Athyn.
Rt. Rev. W. F. Pendleton.
Mrs. W. F. Pendleton.
Rev. Homer Synnestvedt.
Mrs. H. Synnestvedt.
Rev. Alfred Acton.
Mrs. A. Acton.
Peter Ahlberg.
Mrs. Wm. B. Aitken.

353



Miss Harriet S. Ashley.
Carl Hj. Asplundh.
Mrs. C. Hj. Asplundh.
Reginald W. Brown.
William B. Caldwell.
Miss Roberta Carswell.
Rev. Henry B. Cowley.
Mrs. H. B. Cowley.
Rev. Chas. E. Doering.
Mrs. C. E. Doering.
Henry Doering.
Mrs. H. Doering.
Mrs. Elizabeth Farrington.
Dr. Harvey Farrington.
Mrs. H. Farrington.
Miss Helen Farrington.
William A. Farrington.
Miss Mary Fox.
Gustav V. Glebe.
Mrs. G. V. Glebe.
Miss Martha E. Glebe.
Miss Mary A. Glenn.
Robert M. Glenn.
Mrs. R. M. Glenn.
Miss Alice E. Grant.
Miss Anna M. Hachborn.
Samuel H. Hicks.
Mrs. S. H. Hicks.
Ralph W. Hicks.
Miss Carrie A. Hobart.
Mrs. Cyrinthia Hobart.
Miss Maria Hogan.
Mrs. M. M. Johnson.
Andrew Klein.
Miss Anna M. Klein.
Miss Ida Klein.
Alex. J. Moir.
Mrs. Mary Moir.
Rev. C. Th. Odhner.
Mrs. C. Th. Odhner.
Miss Luelle Pendleton.
Miss Venita Pendleton.
John Pitcairn, Esq.
Miss Evelyn E. Plummer.
Miss Alice K. Potts.
Miss Annie F. Potts.
Miss Edith W. Potts.
Miss Ellen Potts.
Miss Jane Potts.
Miss Lucy E. Potts.
Rev. Enoch S. Price.
Mrs. E. S. Price.
Orlando B. Schwindt.
Mrs. O. B. Schwindt.
Charles S. Smith.
Mrs. C. S. Smith.
Miss Charlotte E. Smith.
Sobiesky C. Smith.
Mrs. S. C. Smith.
Miss Mary S. Snyder.
Rev. George G. Starkey.
Mrs. G. G. Starkey.
Mrs. Margaret P. Starkey.
Alfred H. Stroh.
Miss Ella L. Stroh.
Henry G. Stroh.
Mrs. H. G. Stroh.
J. Fred. Van Horn.
Mrs. J. F. Van Horn.
Camille Vinet.
Mrs. C. Vinet.
John A. Wells.
Mrs. J. A. Wells.
Miss Lizzie Xandry.
Bennett Yarnall.

Erie.
Dr. Edward Cranch.
Mrs. E. Cranch.
George W. Evans.

Philadelphia.
Rev. Emil Cronlund.
Edward P. Anshutz.
Dr. W. B. Boggess.
Mrs. T. E. Clendenon.
Dr. George M. Cooper.
Mrs. G. M. Cooper.
Charles E. Cranch.
Miss Carrie Doering.
Miss Mary Doering.
Wm. Drost.
Ernest A. Gilmore.

354



Mrs. R. T. Henderson.
Knud Knudsen.
Mrs. K. Knudsen.
Frederick Pflueger.
Miss Mary Rcehner.
Miss Sophia Rcehner.
William J. Roehner.
William F. Roehner.
Mrs. W. F Roehner.
Miss Emilie Schneider.
Miss Adelaide Stankowitch.
Dr. Rosalie Stankowitch.
Arnold Steiger.
Herbert B. Walker.
Mrs. H. B. Walker.
Reuben Walker.
Mrs. R. Walker.
Miss Laura Walls.
Miss Addie Zeppenfeld.
William H. Zeppenfeld.
Mrs. W. H. Zeppenfeld.
Miss Emma Ziegler.
Miss Marie Ziegler.

Pittsburg.
Rev. Edward C. Bostock.
Miss Elizabeth Ashby.
Miss Olive Bostock.
David M. Cowley.
Miss Margaret Cowley.
Miss Mary J. Drynan.
Mrs. S. Faulkner.
Edmund H. S. Fuller.
Herbert P. Fuller.
Miss Ellen Hunter.
Frederick Lechner.
Sam. S. Lindsay.
George A. Macbeth.
Mrs. G. A. Macbeth.
Miss Catharine Marshall.
Mrs. Elizabeth Norris.
Miss Katherine M. Norris.
Miss Agnes Pitcairn.
Mrs. Alex. Pitcairn.
Miss Anna Schoenberger.
Miss Helena Schoenberger.
Arthur C. V. Schott.
Mrs. A. C. V. Schott.

Isolated (Pennsylvania).
Stacy T. Bauman, Jeffries.
Mrs. S. J. Creamer, Williamsport.
Miss Eloise Gilmore, Scranton.
Miss Evelyn Gilmore, Scranton.
Emil P. Gunther, Harrisburg.
Joseph R. Kendig, Renovo.
Mrs. J. R. Kendig, Renovo.
Miss J. Kendig, Williamsport.
Dallas E. Van Sickle, North Bend.
Mrs. D. E. Van Sickle, North Bend.
Miss Laura Vickroy, Johnstown.

CANADA.
Berlin.
Rev. Ernest J. Stebbing.
Mrs. E. J. Stebbing.
Miss Centennia Bellinger.
Mrs. Adam Doering.
Mrs. Adam Glebe.
Wilson Iler.
Miss Annie Moir.
Miss Zella Pendleton.
Richard Roschman.
Mrs. Richard Roschman.
Mrs. Rudolph Roschman.
Mrs. Catherine Schnarr.

Parkdale.
Rev. E. S. Hyatt.
Mrs. E. S. Hyatt.
Rev. J. E. Bowers.
Dr. H. Becker.
Ernest Bellinger.
Peter Bellinger.
Mrs. Peter Bellinger.
Robert Carswell.
Mrs. R. Carswell.
A. J. Carter.

Wellesley, Ont.
Miss Estella Bellinger.
George Bellinger.

355




VISITORS AND YOUNG PEOPLE.

CONNECTICUT.
Samuel Warren Potts, Hartford.

GEORGIA.
Charlie Pendleton, Macon.
Luelle Pendleton, Macon.
Bessie Pendleton, Valdosta.
Phil Pendleton, Valdosta.

ILLINOIS.
Chicago and Glenview.
Miss Lillian Beekman.
Frederick E. Gyllenhaal.
Leonard E. Gyllenhaal.
Miss Elsie Rine.
Miss Hilda Synnestvedt.
Sigfried Synnestvedt.

INDIAN TERRITORY.
Major B. F. Hackett, Antlers.

MARYLAND.
Baltimore.
Mr. Roscoe L. Coffin.
Mrs. R. L. Coffin.
Peter Knapp.

MINNESOTA.
C. Knudsen, Minneapolis.

OHIO.
Middleport.
Miss Esther A. B. Boggess.
Mrs. Emma M. Grant.
W. A. Hanlin, Jr.
L. C. Williams.

Isolated.
Miss Emma B. Dill, Bainbridge
Miss Ida S. Dill, Bainbridge.
A. M. Lewis, Athens.
Mrs. Elizabeth Lewis.

PENNSYLVANIA.
Allentown.
Fanny Waelchli.
Alma Waelchli.

Bryn Athyn.
Harold Buell.
Rita Buell.
Ernest A. Farrington.
Gerald S. Glenn.
Madeline Glenn.
Mildred Glenn.
H. Grundtvig.
Curtis K. Hicks.
Gladys Hicks.
Hubert Hicks.
Miss Ruth Hicks.
Cyriel Odhner.
Miss Amena Pendleton.
Constance Pendleton.
Freda Pendleton.
Korene Pendleton.
Raymond Pitcairn.
Vera Pitcairn.
Rev. John Faulkner Potts.
Mrs. J. F. Potts.
Miss Nora Potts.
Mrs. O. Schwindt.
B. Glenn Smith.
R. H. Smith.
Roland S. Smith.
Bertel Sorensen.
Mrs. B. Sorensen.
Nels Sorensen.
Cornelia Stroh.
Emil Stroh.
Walter Van Horn.
William O. Van Horn.
Paul W. Vosburg.
Arthur B. Wells.

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Erie.
Arthur G. Cranch.
Raymond G. Cranch.
Mrs. G. W. Evans.

Philadelphia.
Chas. H. Ebert.
Mrs. Edgar Parker.
Robert Roehner.
Wm. E. Zeppenfeld.

Pittsburg.
Edward C. Bostock, Jr.
Miss Nellie Faulkner.
Miss Almira F. Hunter.
Herman Lechner.
A. P. Lindsay.
Miss Helen W. Macbeth.
Miss Cora Rott.

Isolated.
Prof. Laurence C. Brickenstein, Bethlehem.
Clarence A. Gilmore, Scranton.
Martin Heilman, Leechburg.
Rena Heilman, Leechburg.
Mrs. S. L. Hibberd, Lansdonrne.
Charlie Van Sickle, North Bend.
Sadie Van Sickle, North Bend.

Berlin.
CANADA.
Homer Bellinger.
Miss Isabella Roschman.
Jessie L. Iler.
Miss Edna L. Stroh.

Parkdale.
Mrs. Carter.
Edina Carswell.
Miss Ella Roy.

NEW ZEALAND.
H. R. Hyatt, Coromandel, Auckland.


Number of members present     240
Number of visitors          89
     Total                    329

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SUNDAY SERVICES.

     3. Divine Worship was conducted at 11 A. M. by Bishop Pendleton, who preached on the subject, "Conjunction with the Lord," from the text, "if ye abide in Me, and My words abide in you, ye shall ask what ye will and it shall be done unto you." (John xv, 7.) He was assisted by the Rev. Emil Cronlund. The service included the responsive reading of Psalm cxi; the fifteenth chapter of John; number 951 of the Apocalypse Revealed; and the singing of Psalms xxxix, xv, and xli. At the conclusion the congregation sang the hymn "Patience," all being seated.

FIRST DAY--SUNDAY AFTERNOON.

     4. The Assembly, at 4 p. M., partook of the Sacrament of the Lord's Supper, administered by Bishop Pendleton, who was assisted by the Rev. Andrew Czerny and the Rev. Richard H. Keep. There were two hundred and eighteen communicants.

     5. In the evening of the same day the members of the Assembly attended a sacred concert, given under the direction of Robert M. Glenn, Esq.

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SECOND DAY--MONDAY NOON, JUNE 18TH.

     6. The Fourth General Assembly was opened at 12:30 P. M. with worship conducted by Bishop Pendleton, who read the following address.

THE BISHOP'S ADDRESS

To the Members of the General Assembly.

     Dear Brethren: In the annual address that was delivered before this Assembly in Berlin, last year, the principles of the Academy were discussed; among them this, "that 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." It was also said that - "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 would seem useful and timely to take up this question and consider it more fully, that we may see more clearly the reasons for the separate and distinct existence of the New Church in the world among men; a separation and distinction that is established by New Church Baptism, followed by New Church organization.

     If the necessity of a distinctive New Church Baptism be admitted, the rational mind must also admit the necessity of a distinctive New Church organization. The reasons for the one are the reasons for the other; for organization is but the provision of an instrument for the unfolding and developing of that which is involved and contained in the act of Baptism; it is but the giving form and body to the activities or uses that are represented in Baptism, and which are therefore interiorly or spiritually present in that sacred ordinance of the Church. If the necessity for distinctive Baptism and organization are admitted, then the necessity of a distinctive New Church life must be seen and acknowledged Baptism has in it the whole life of the Church, general and individual, just as the Holy Supper has in it the whole life of heaven; and organization is the exponent and instrumentality of that life, without which the life could not obtain a permanent foothold upon the earth.

     The reasons for distinctive New Church Baptism, and thus the reasons for all the orderly developments which follow in the organization and life of the Church, are found in the vastated and consummated state of the Old Church, in the decline and death of a true Christian religion, in the domination of selfish and worldly loves, in the formal and formulated denial of the sole Divinity of the Lord Jesus Christ and the denial that delivered before this obedience to the Commandments is essential to salvation.

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To such an extent do evils of life and falsities of doctrine prevail, that there is found in the Old Church only the sepulchre of the Lord, from which He has risen and departed, to form elsewhere a New Christian Church, wherein He is to reign in His Glorified Human as the one only God Omnipotent, forever. This makes it imperative that all those in the Old Church who awake to spiritual consciousness, should depart from it and seek the Lord in the New Church; for hath not an angel from heaven said, He is not here, for He is risen?"

     We read that "this time of the Christian Church is the very night in which the former Churches have come to an end." (TCR. 760.) But with some the morning follows, - not with all; some awake to the light of morning, the rest remain in perpetual darkness. Out of those with whom morning dawns a New Church will be formed, but with others it is impossible. In answer to the inquiry, "What of the night?" the watchman said, "The morning cometh, and also the night." (Isaiah xxi, 12.) By which is meant "that although there is illumination to those who are of the New Church, still there is night to those who are in the Old." (A. C. 10134.)

     The teaching about the Old Church given in the Writings appears absolute in form, and the undiscriminating or negative mind might reply that if this be true no one in the Old Church can be saved. This brings to mind a similar answer made by the disciples to the Lord, when He was teaching them that those of the Old Jewish Church, rich in their pride and self conceit, could not be saved. The Lord had said to them, "It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. When His disciples heard this, they were exceedingly amazed, saying, Who then can be saved! But Jesus beheld them, and said unto them, With men this is impossible; but with God, all things are possible." (Matthew xix, 24-26.) These words teach, that it is impossible for man to be saved of or from himself, but that God is able to save him if he lives according to Divine Order; that all things are possible with God that are according to Divine Order, and that nothing is possible that is contrary to order: that is to say, now that the Last Judgment has been performed, and Divine Order established in the spiritual world, and men in the natural world are therefore free, and can in freedom live according to order in spite of the opposition of infernal hosts, it is possible for every man to be saved, because it is possible for him to live according to order, possible for him to receive the power to repent of his evils and shun them as sins against God.

     We are to be careful, however, about forming the conclusion that because the possibility of salvation is present to the Old Church, - freedom and consequent power to shun evils as sins,--therefore the will and inclination are also present. This view would indeed involve the salvation of all men, and a New Churchman adopting it would become a Universalist, as has been the case with some. Opportunity does not necessarily involve the exercise of a privilege, but opportunity involves the freedom to exercise a privilege, and at the same time, freedom not to exercise it.

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Notwithstanding freedom, and the presence of power and opportunity, revelation teaches, and experience confirms the teaching, that a large majority of adult men and women in a vastated Church have no taste or desire for spiritual things, because they love the things of the world more than the things of heaven, and therefore have no wish or inclination to seize upon the opportunity afforded, and to exercise the privilege so mercifully given by an Omnipotent Providence. What other reason can there be for the non-reception of the Doctrines of the New Church in the Christian world, for the hostility or indifference to those Doctrines wherever presented, for the general absence of interest in spiritual things' What else does this indicate but a more interior state that is negative of Divine Truth?

     When it is said that the Old Church is dominated by selfish and worldly loves, that evil prevails in the interiors of men in the Christian world, we are speaking of that which is revealed, and which we would not know without revelation, but which being once known may be confirmed by experience. We could not know it without revelation, because there are so many appearances otherwise, on account of the increased stimulus given to natural thought since the Last Judgment, and the consequent development of natural or material uses, resulting from the influx of the New Heaven into externals with men; for heaven may flow into externals and excite a correspondent activity, where internals are excited only from hell. This was the case with the Jews, it is so now with Christians; it is ever so in a consummated church. The external with men in the world is therefore mostly from the new Heaven, but the internal mostly from the new Hell. When it is said in the Writings that a certain principle prevails or is dominant in the interiors of men in the Christian world, there is involved the truth that there are some over whom it is not wholly dominant. No truth is absolute or unlimited in its application to the life of men. When evil is said to prevail in the interiors of men, it is meant that this is the governing or dominant state; but elsewhere it is taught that there are a "few" that are not wholly dominated by the falsity of evil. These few, who are looking to a better life, who acknowledge the Divinity of the Lord, and read the Word with delight, are no doubt in the aggregate, many; but relatively to the whole are few. That there are some of this class, notwithstanding the prevailing state, the Writings plainly teach. These may now be sustained in this state; but even with them spiritual life is faint for the want of true doctrine; but this will be given them at the proper time, either here or in the world of spirits.

     In this question, as in all others respecting human activity and human life, we are to obey the precept of the Lord, "Judge not according to the appearance, but judge just judgment." (John vii, 24.) The appearance is the outside, as seen from the world and in the light of the world, and to judge from this appearance is to conclude from it concerning the internal state of life; as applied to the case before us, it is to judge from the outward appearance concerning the state of the Christian world. This is not a just judgment; for the internal cannot be seen and known from the world and its light, even as the camel cannot pass through the eye of a needle; the Lord alone knows the internal of men, and so far as men know it, they know it only by revelation from Him.

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That the Lord has revealed the internal state of the Christian world is most manifest in the Writings; and also the truth, that this internal state with Christians, being evil, is what made it necessary for the Lord to come to execute judgment and establish a new Christian Church, distinct and separate from the Old. To judge therefore a just judgment concerning the state of the Christian world is to judge not from the outward appearance, which it assumes, but from its internal state in the light of revelation from heaven, where that state is clearly seen.

     To see the state of the Christian world from heavenly light, is of vital importance to the New Church; for its continued existence, growth, and prosperity will depend upon it. We have here the reason why we hold, and must hold, firmly to this doctrine; for without seeing it and acting according to it, all our work is vain, and the hope of the establishment of the true internal Church vanishes. This seems like a strong statement to make, but the conviction of its truth is strong, and we dare not do otherwise than proclaim it, and also practice it, so far as the power is given to do so. Practicing it involves seeing the necessity of distinction and separation from the old Church; it involves seeing the necessity of departing from it and entering into the new by the door of Baptism; it involves seeing the necessity of a distinct religious, social and educational life; it involves seeing the necessity of marriage in the Church, as the means by which the conjugial is to be restored; it involves seeing the necessity of New Church organization and by organization the establishing of a New Church brotherhood to become as it grows, a form of heaven upon earth; and finally it involves seeing, actually and practically, the necessity of individual regeneration in order that there may be with the individual a complete, thorough, and final separation from the interior evils that constitute the life of the Old Church; for the seeing of all these things, - the insight in the light of revelation into the interior evil state of the Christian world, - is essential in order that the man of the Church may see himself as nothing but evil before God, - essential that there may be in the Church a profound humility, and from this a profound acknowledgment of God.

     In the light of this revelation from God out of heaven, we are able to see the interior state of the Christian world in its general, but not in its particular aspect. The Lord does not reveal to us the interior state of our individual acquaintances in the world, whether these be good or whether these be evil. There are many reasons why it would not be useful, why it would be positively injurious to us while in the world, to know the internal states of those with whom we are associated: we should not be in freedom; it might bring an infestation that we could not bear; it might superinduce a confidence in our own merit, a conceit of our own goodness; it would also tend to the formation of final judgments before the time of a final judgment has come; for it is ever to be borne in mind that whatever be the internal state of any one, the possibility and the opportunity for a change in that state continues to the end of life in the world; if he be interiorly in good he may recede and return to his former evil, or if he be interiorly in evil, he may later on recede from that evil, repent of his sins, and turn again to the God from whom he had departed - for every man, Christian or Gentile, is with God in his childhood and early youth; but in adult life he departs from God, and in most cases, in a consummated church, never to return.

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But every man may return if he will.

     Thus we have presented to our view two forces in the world, since the Last Judgment; a force from heaven flowing in and giving spiritual freedom to every man, making present with him the possibility of salvation, in the presence with him of the Divine Power to save; on the other hand, a force from hell, inducing in man an unwillingness to return to God, by exciting his natural loves, and their delights; the meeting of these two forces establishes equilibrium, that is, liberty, in which man is free to choose or incline to the one or the other. This liberty was well nigh destroyed before the Last Judgment, hell flowed in and excited to evil, and heaven had almost ceased to operate among men; spiritual equilibrium was almost gone, and with it freedom of choice, and the ability to live the life of heaven. This has been changed, for now, hell indeed flows in, but heaven also; the balance is restored, and man is free, free to invite the influx of heaven or the influx of hell; and where the influx of hell is invited, hell is as active as ever before.

     New Churchmen are in danger of losing sight of an important truth, which is that Redemption is not salvation. Redemption is general, and salvation is individual. There must be Redemption which is general before there can be salvation which is particular and individual; but it would be a grievous error to assert that general Redemption is individual Salvation, for the doctrine of universal salvation is the logical result. The Old Church fell into this error in its doctrine of atonement by the Passion of the Cross, but probably seeing that universal salvation is the logical outcome, interposed the idea of the exercises of faith as being necessary before man could receive into himself the benefits of universal Redemption.

     No New Churchman would admit in his sane thought that the individual man is actually saved by the Last Judgment, and the general Redemption then performed; still the idea is covertly lurking in the view held by many as to the effect of the Last Judgment upon the interiors of men in the world. If men are being made New Churchmen without their knowledge or consent, by some hidden invisible process, without the free exercise of choice arising from knowledge and understanding, without actual repentance and change of life; or, if men have become more favorably inclined to the New Church merely because they are more free to incline to it, - merely because of the Last Judgment and the general Redemption effected in the spiritual world, without a knowledge of the New Church and its heavenly Doctrine, in spite of generations of accumulated evil, hereditary and acquired - then indeed may we conclude that the Last Judgment has brought with it not only freedom of choice in spiritual things, but has established in the hearts of men a favorable inclination to spiritual things, which is a potential salvation.

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But this is a blind hope; there is not only no appearance of such a more favorable inclination to spiritual things, but the real appearances point the other way and in this case even the appearance confirms revelation. For, indeed, a discriminating view even of appearances in the world, taken in the light of revelation, will show very many things in the external lives of men that are leading more and more away from the New Church rather than toward it; this must be so with very many, in the light of the doctrine concerning the increase of evil, hereditary and acquired in a consummated Church, that is, in a church that has been judged and separated from heaven.

     It was said that the revelation of the interior state of evil in the old Church, is general and not individual; that the Lord does not reveal to us the interior states of the persons we know and are acquainted with, and this for reasons that are most wise. But every general truth in the extension and widening of its sphere, reacts upon itself by impinging as it were upon other truths, and produces what are called exceptions. It is so as to this general truth, that revelation does not present to our view, or bring to our knowledge, the interior states of the persons we know. But to this there is one important exception; there is one individual we are acquainted with, whose interior state we may know in the light of revelation; and that individual is our ownself. The interior state of evil in each one may not be known to others, but it may be known to himself. The Lord reveals to him in the open Word, the general state of interior evil; and in the light of that general revelation he may see the particular involved and contained in it, namely, that his own interior state is nothing but evil and damnable before God, and that this state will become confirmed in him unless he repents and flees his sins. We know therefore that all men are in evil, and are nothing but evil, and we know that this is a confirmed state in the hearts of most men, and in the thoughts of the heart; but we do not know who are in this confirmed state, and who are not. We know that we share this general state of evil; that the evils which destroyed the Old Church are in us, and that they will continue to destroy every man who does not repent; we also know that these evils will be made known to every man who reads the Writings in humility of heart, and that they can be removed if he implores the Lord to help and power to resist.

     If the interior state of the Christian world is such, - evil becoming more and more confirmed, - it may be asked, Where is the New Church to be, and with whom is it to be, when it exists with many? It is written that the New Church will at first be confined to a few, while provision is made for its increase among many. Up to this time the teaching is confirmed in this, that the New Church is still confined to a few. The vital point at issue is, How is the provision made for increase with greatest numbers? That which may be called the popular view is this, namely, that there has been going on, and still is going on, a modification of state in the interiors of men, on account of the general Redemption accomplished by the Lord in the spiritual world, preparing men for the New Church, inclining them to receive its teachings, and in this way provision is being made for an increased and more rapid reception of the Doctrines of the New Church in the future, and thus for a spread of the New Church from a few to many. In contradistinction to this is the Academy view, which admits indeed a change of condition, on account of the general Redemption effected by the Lord in the spiritual world, giving the opportunity for individual change, or regeneration, so far as man wills and co-operates with the Lord, - that there is in this indeed a most general provision for the increase of the Church, but maintains that the special and actual provision is made by means of those who "are separated from the spirits of the dragon" (T. C. R. 619), thus who come out and openly confess the Lord in His Second Coming, by being introduced into His New Church through the door of Baptism, and then by being formed into an efficient organization and instrumentality for the uses of the Church; that by such organization, provision is made for increase with greater numbers, in the internal upbuilding of the life of the Church, both in faith and practice; and that as a product of this, there will be an increase in numbers from children and young people, by birth and education within the sphere of the Church.

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     This increase of the New Church, therefore, spiritual and material, will be in the Church itself, - from within outward, not from without inward, from offspring in the Church, and not from proselytism out of the New Church. The latter mode of increase is hardly sufficient to enable the Church to hold its own in point of numbers. The first increase of the Church is indeed from those who are born and reared in the sphere of the Old Church, but its continued increase will not be from this source, except to a limited extent. As in the past, so in the future, there will be a few coming from the Old Church; but that there will be an increase of numbers from that source, is a view that has no basis in revelation or experience; the hope for it is vain, and the work based upon it will be barren of result. There are those among New Church people who are disposed to admit that missionary effort bears but little fruit, and who therefore conclude that New Church organization is largely a failure. Their judgment as to the failure is correct, but they continue in the error of holding to the causes of the failure, of looking to the Old Church for increase; but in their view the increase is in the Old Church itself, so that while New Church organization is necessary in the beginning, it will gradually cease to be necessary, since the Old Church is undergoing a renewal that is even now beginning to manifest itself, and will manifest itself more and more, until wonderful results are seen.

     We shall not attempt further in this address to show that these signs and manifestations are delusive, and are what are called in the other world, phantasies. Nor is it our intent or purpose to assail or disturb those who hold sincerely and earnestly to views on this subject which we regard as erroneous; they as we are free to act according to their own convictions, and let every man follow sincerely and faithfully his convictions to the end, observing the law of charity, ever seeking the light, and greater light.

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     These words are addressed to you, brethren of the General Church of the New Jerusalem, hoping for their instrumentality in nourishing the hope and strengthening the faith in the principles that are guiding and leading us, and in the uses that are set before us, for which we have been laboring. Brethren, let us go on with our labor; let us continue the work of upbuilding a distinctive New Church in the Christian world, not because the Lord needs our work, - for He can build the Church elsewhere and without our efforts, - but because we need this work for ourselves, and for our children.

     This indeed strikes a tender chord - our children and their spiritual welfare! What momentous issues are involved in this thought! Are our children to receive from us an inheritance of sincere and faithful work, and build upon it a structure which we are not able to build? Or, by reason of our failure in loyal adherence to the truth, are we to see in our children a repetition of the facts of New Church history? Are we to see them grow up to wander away and be lost in the wilderness of the Christian world?

     The need, therefore, is imperative, for ourselves and for our children, that this work be continued as it has begun; that the labor for a distinctive New Church organization, and a distinctive New Church life, be not remitted; looking to the Lord for light and help and strength, with the prayer that we may never turn about in the path that is set before us.

     "And another also said, Lord, I will follow Thee; but let me first go bid them farewell, which are at home in my house. And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God."

     7. On motion, the reading of the Minutes of the General Assembly, held in 1899, was dispensed with.

     8. On motion of the Secretary Mr. Reginald Brown was appointed Assistant Secretary.

     9. Rev. N. D. Pendleton offered the following resolution, which was unanimously adopted:

     "Resolved, That the Rev. J. F. Potts, and other visitors, be invited to take part in the deliberations of this Assembly."

     10. The Bishop announced that the Secretary would act as a Committee on Business.

     11. The Secretary announced that Leonard Gyllenhaal, Fred Gyllenhaal, and Charles Pendleton would act as the Committee on the Roll.

     12. The Secretary read the following report.

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REPORT OF THE BISHOP.

     To THE MEMBERS OF THE GENERAL ASSEMBLY: The year that has passed since the last Assembly, which met in Berlin, Ontario, has been one of encouragement as to the general state of the Church, a state inaugurated with the formation of our new body in the year 1897. In the visits which I have made, I find evidences of growth and development in a steady increase of interest and affection for the uses of the General Church, and of loyalty to its principles; the evidences of this with the young people is especially gratifying I have noticed at the same time a growth of interest in the meetings of the General Assembly; this growth has been steady since the first formation of our body; the desire with young and old to attend the meetings is now well nigh universal, and it would appear that only external hindrances prevent an annual gathering of our entire membership. This is exceedingly gratifying, and we may well nourish the hope that it is the index of an internal growth that looks onward and upward.

     As I write these lines, the fourth General Assembly promises to be the largest in point of numbers in our history; the question therefore of a suitable provision for our annual meetings, forces itself to the front. It is our manifest duty to encourage attendance on the meetings, tot the uses are great, both to the general body, and to the individual member. The possibilities of the future are involved in it. But an increased attendance involves increased responsibilities to the Societies entertaining. I therefore invite the Assembly to the consideration of some plan that will both further the use of Assembly, and will at the same time tend to avoid what may become a burden, especially to the Societies that are weak in point of numbers and material strength.

     Since the last meeting, I have visited nearly all the Societies and centres of the General Church, namely, Parkdale, Berlin, Glenview, Chicago, Pittsburg, Huntingdon Valley, Philadelphia, Brooklyn, Scranton, Allentown, Erie, Renovo, Middleport, and Greenford, and it shall be my effort hereafter to visit these points every year. During the visits, local Assemblies were held in the larger Societies, namely, in Parkdale, Berlin, Chicago, Pittsburg, and Huntingdon Valley.

     A large part of my time is still given to the work of superintending the Schools of the Academy and to teaching in the Theological department. We have passed through a year of useful work in all the School departments. The normal scholars mentioned in last year's report, have graduated, and are now authorized to teach in New Church Schools It is hoped that we shall be able to continue this department of our work, for it is clear that the education and preparation of our own teachers will contribute much to the cause of New Church Education in time to come. There were three graduations from the Girls' Seminary.

     Since the last Assembly an important use has been inaugurated, the use of a New Church Orphanage. The majority of our members are already well informed on this subject, through the local Assemblies and through the columns of the Life; a paper on the same subject has been prepared for this Assembly.

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The great importance of this use has appealed to all, and it has been admitted that there should be no delay in beginning the work of accumulating a fund for the support and education in the Church of the orphan children of our own members. When sufficient funds, and other instrumentalities shall have been provided, it will be eminently proper and useful to extend the benefits of this use beyond the sphere of our own body, presenting as it does a legitimate and fruitful field for the increase of the Church. The affection aroused for this use among the members of the General Church is a source of gratification and pleasure. I am happy to announce that Mr. Walter C. Childs has consented to act as Treasurer of the Orphanage fund.

     The development of the Ritual of the Church has been occupying the attention of the ministers. I have myself given much thought to the subject during the past year, and have done some preliminary work looking to the preparation of a new Book of Worship. The need of a Liturgy more suited to the genius of our work seems quite apparent. We have outgrown the book which we have, and it has been largely discarded in the congregations of our body. It is with pleasure that I am able to announce that I have received from Mr. Whittington the promise of his co-operation in the preparation of a new book; with his help, and with the new ideas of ritual which we have, a Liturgy ought to be prepared that will be of use to the Church for many years to come. It also gives me pleasure to say in this connection, that Mr. Whittington is going on with his work of putting the Psalms to music; since the publication of the Psalmody, the music has been composed for seven or eight additional Psalms; and let us fervently hope that health and strength will attend him in this most important work. It would be difficult to overestimate the benefit of such music to the worship of the Church, and to our educational department.

     Near the close of the last Assembly in Berlin certain questions were referred to the General Council for consideration concerning which I have to report as follows:

     1. "Means of extending the benefit of the College education of the Academy." This question has not been discussed by the General Council, since it appeared that all is being done that can be done at present. The Academy has taken an important step in this direction in the arrangement for cheaper board, and in the liberal provision of a room for all scholars who are not able to pay full charges. The Council is impressed with the importance of this work, and will do what it can to co-operate with the Academy in the effort to bring the New Church Collegiate education within the reach of all who need it.

     2. "The time of year for the General Assemblies." This question has received only brief consideration from the Council, as it was thought that it should receive full consideration in open Assembly. The question is therefore returned to the Assembly to go upon its docket, to be considered at this or some future meeting.

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     3. "The Form of the General Church." This question was not discussed, as the Bishop informed the Council that he had in view writing out a statement of what he considered to be the form of the General Church, but was waiting for a determination of the question of the House of the Laity. As soon as this question is disposed of, a form will be presented for the consideration of the Council, and a report made to the Assembly.

     4. "Evangelization and Church Extension." The question of General Evangelization, or what is usually called missionary work, is one that is ever before us, and the Council concluded to refer it back to the Assembly for consideration in open meeting, whenever it may feel so disposed. It is plain that this is a use of the Church that ought to be done so far as means and opportunity are given; but as our body is committed to a more interior Evangelization, as its chief and first use, and which now occupies our time, energy, and means, the question of actually undertaking the work of external Evangelization may well wait until the Divine Providence opens the way for us to enter actively into it.

     5. Upon the question of a "Message to Convention" the Council has taken no action, as there has appeared to be no occasion for it during the past year. It is believed that our relation with the Convention should be friendly and fraternal; there should therefore be communication of the one body with the other, whenever occasion should arise for it.

     6. "The Relation of the General Council to the General Church of the New Jerusalem," is a question that is still before the Council, but as there has been as yet no full discussion of the subject we are not prepared to make a report to the present meeting.

     7. "The Publication of a volume of Fragments, and c." Upon this question the Council decided that Swedenborg's fragmentary writings on Theology that remain unpublished, ought to be brought out, at first serially in the Life, and afterwards in book form. A Committee on Translation was appointed, and the work has been inaugurated.

     8. The question of a "House of the Laity" has been discussed with the following result: -

     The council is of the opinion that it is inexpedient to establish a separate and independent House of the Laity at this time. It is proposed instead that the General Assembly elect an Executive Committee, to serve for a term of five years; that the minimum number of this Committee be twelve (12), and the maximum eighteen (18); that the Assembly elect the minimum number (12) at this meeting, and at the beginning of every period of five years; that a Nominating Committee be chosen to act jointly with the Bishop in making the nominations to the Assembly; that other members of the Executive Committee be chosen by the Committee itself, at any time during the period of five years, until the maximum is reached. It is understood that the Executive Committee, through its Chairman, will consult with the Bishop in the choice of additional members. The Executive Committee will elect its own Chairman and other officers, and is empowered to fill vacancies.

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     The situation in England has continued to demand our attention during the past year. The members of this General Church, in London, and others in sympathy with them, have desired to organize under a minister of our body, and preliminary steps have already been taken to this end. The Executive Committee has also been moving in the direction of assisting the work; and we hope soon to see the inauguration of a new work, under better auspices than have existed before.

     The Rev. F. E. Waelchli has been called to the field of his former labors, in Berlin, Canada, and he will therefore soon leave Baltimore to take pastoral charge of the Carmel Church. The Rev. E. J. Stebbing will remain in Berlin as Head Master of the school.

     Other particulars in respect to the ministers and their labors will be reported by the Secretary of the Council of the Clergy.     W. F. PENDLETON.

     12. The Assembly took a recess until 3 P. M.

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SECOND DAY--MONDAY AFTERNOON, JUNE 18TH.

     14. On re-assembling, the Secretary read the following report.

     REPORT OF THE SECRETARY.

     1. As Secretary of the General Church I have to report the publication of the Journal of the Third General Assembly, held at Berlin, Ont., Canada, June 30-July 4, 1899.

     2. The membership of the General Church numbers at present 560 persons, showing a net increase of 56 members over the membership reported in June, 1899. In all, 61 new members have been received since the last report, while on the other hand 4 members have been lost by removal to the spiritual world, and one by resignation.

     3. The Rev. Ellis I. Kirk has resigned from membership in the General Church.

     The following members have been removed to the spiritual world:

(a) Mr. Clinton Semple, June 13. 1899
(b) Prof. Orlando Blackman, July 27, 1899.
(c) Mrs. Emily Raymond, Oct. 7, 1899.
(d) Miss Stella Waelchli, Jan. 28, 1900.

     4. Since the first organization of the General Church 584 persons have been received as members. Of these, 18 members have been lost by death, and 6 by resignation.

     5. It may be of interest, as showing the sources of increase, to mention that of the present membership of 560 persons, 364 were born or educated in the New Church. Of the remainder a great majority received the Doctrines at an early age of life.

     6. Of the members received during the past year, 30 were born within the Church, 14 have been received from other parts of the Church, and 17 are recent converts to the Heavenly Doctrines.

Respectfully submitted,
June 30-July 4, 1899. C. Th. ODHNER.

     15. The Secretary presented the following communication, which was read.

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THE COUNCIL OF THE CLERGY,

TO THE FOURTH GENERAL ASSEMBLY OF THE GENERAL CHURCH OF THE NEW JERUSALEM.

     THE MEMBERSHIP OF THE COUNCIL.

     The Clergy of the General Church of the New Jerusalem consists at present of the following priests and candidates:

     Bishop W. F. Pendleton.

     Pastors Jordan, Bowers, De Charms, Bostock, Czerny, Price, Odhner, Waelchli, Hyatt, N. D. Pendleton, Synnestvedt, Rosenqvist, Acton, Keep, and Doering.

     Ministers Starkey, Cowley, Klein, Stebbing, and Cronlund.

     Candidates Brown, Caldwell, and Stroh.

     Total - Twenty-one ministers and three candidates.

     THE WORK OF THE COUNCIL.

     During the past ecclesiastical year the Council of the Clergy has met three times in general session.

     At the first meeting, held at Berlin, Ont., Canada, June 27th to 28th, 1899, the Council considered the subject of a permanent name for the General Church, and after mature reflection adopted the name "The General Church of the New Jerusalem" as the permanent title of this Body. This name was adopted also by the Third General Assembly, on June 3oth, 1899.

     At the second meeting, held at Berlin, on July 6th, 1899, the Council discussed the subject of an Orphanage under the auspices of the General Church. The suggestion of such an institution arose spontaneously out of the discussion of a kindred subject, and was received with unanimous and most hearty approval by the members of the Council. The history of the Orphanage formerly conducted by the Academy of the New Church, was reviewed, and the causes of the ultimate failure of that movement were considered. The members of the Council expressed great regret at the passing away of the Academy's Orphanage, and, while recognizing that that institution had been, perhaps, premature, the Council believed that a similar use, if now undertaken by the General Church, might expect a more general support. While there were not just now any orphans of the members of the General Church, the need for an orphanage may arise at any time in our own midst, and it would be well to prepare, now, for such a very probable contingency, by bringing the subject to the attention of the Church. This has been done, subsequently, both through the pages of New Church Life and by the Bishop, at the various local assemblies held during the year.

     At the third meeting of the Council, held at Bryn Athyn, June 12-15, 1900, much pleasure was expressed at the effective work performed in the evangelistic field by the Rev. J. E. Bowers, who during the past year has labored directly for and under the auspices of the General Church.

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     THE WORK OF THE CLERGY.

     The Council presents the following summary of the reports of the individual priests during the year, and of the conditions of the various centers of the General Church:

     Bishop Pendleton.

     The Bishop has paid Episcopal visits to all the centers and circles of the General Church, and has presided at a number of local assemblies, accounts of which have appeared from time to time in New Church Life. On December 31st, 1899, he ordained candidate Emil R. Cronlund into the first degree of the priesthood, and on June 7th, l900, he granted authorization as candidates for the Ministry to Mr. William B. Caldwell and Mr. Alfred H. Stroh.

     Rev. L. G. Jordan

     has continued to officiate regularly for the circle in Oakland, Cal., the services being held at his own home, and the attendance varying from ten to thirty-five persons. The pastor is the only one of the circle who belongs to the General Church. Mr. Jordan has baptized two children and ten adults, has conducted two funerals, and has officiated at three weddings.

     Rev. J. E. Bowers

presents the following condensed but telling report:

     "Since the last General Assembly, all my time has been devoted to the various uses of the ministry of the Church, and the time employed in making missionary tours until June 11th, 1900, is ten months.

Number of cities, towns, and villages visited                         80
Number of places visited twice                               50
Families and individuals visited                               150
Number of books and pamphlets sold                          350
Applications for membership in the General Church                    21
Sermons and lectures delivered                               42
Baptisms administered: to adults, 5, to children, 19; total               15
Administrations of the Holy Supper                               8
Communications written                                    513
Amount received in contributions                               $380.85
Amount paid for travelling expenses                               $116.55

     Rev. Richard De Charms,

pastor or the Church of the Lord's Advent in Denver, Col., reports a slight increase both in the local church itself, and in the congregation. He has also continued to conduct a day-school for children of the Church.

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The Society sends a special communication to the Assembly.

     Rev. Edward C. Bostock

has continued to serve as pastor to the local church in Pittsburg, Pa., as headmaster of the day-school, and as president of the Teachers' Institute of the General Church. The services in Pittsburg are attended by an average congregation of 58 persons, of whom 48 are regular members of the General Church, (an increase of 2 members). The day school is attended by twelve pupils.

     Rev. Ellis I. Kirk,

of Toledo, O., resigned from the priesthood and membership of the General Church on May 25th, 1900. This step, he explains, has been caused by the fact that his use as a minister appears to be recognized by the General Convention of the New Jerusalem, with which body he is now connected. While expressing regrets at his loss of association with the General Church, he believes that spiritually the association will be the same as ever, and concludes with hearty wishes for the prosperity of the General Church.

     Mr. Kirk's resignation has been accepted by the Bishop. The Council of the Clergy, at its meeting on June 12th, 1900, adopted a resolution expressing regrets at Mr. Kirk's resignation, and wishes for his prosperity and continued usefulness.

     Rev. Andrew Czerny,

in the autumn of 1899, concluded his ministrations to the circle in Brooklyn, and removed to Chicago, where he has ministered to a circle of German receivers, nearly all of whom are connected with the General Convention. He has also been active in connection with the Young Peoples' League of the Humboldt Park Parish Society in Chicago, and has twice visited and conducted services for a small circle of German New Churchmen in Milwaukee, Wis. Incidentally, he has preached, once, at Glenview, Ill., and once, in Chicago, for the Rev. J. S. Saul.

     Rev. Enoch S. Price

has been engaged exclusively in his office as Principal of the College and Intermediate Department of the Schools of the Academy of the New Church, where he also occupies a chair as Professor of Languages. His detailed report of the work of the College will be presented separately.

     Rev. C. Th. Odhner,

Professor of Theology and of History in the Academy of the New Church, mentions especially the satisfactory work of the Theological Students in the preparation of a very complete course of evangelistic lectures on the general Doctrine of the Church.

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He has also conducted a class in the History of Philosophy in the Theological School, and describes the highly beneficial results of this study of the interior history of human error. Beside his regular work he has preached once at Parkdale, Ont., at Bryn Athyn, and at Philadelphia, respectively, and has also paid a visit to the members of the General Church in Harrisburg, Pa., where he preached, lectured and administered the Holy Supper. He has baptized one infant. In the literary field, he has continued to edit the Annals of the New Church, has compiled a Nineteen-years' Index to New Church Life, and has prepared biographies of Swedenborg and of Dr. J. J. G. Wilkinson, which will soon appear in book-form.

     Rev. Fred. E. Waelchli

has remained pastor of the First German New Jerusalem Society in Baltimore, Md., but has lately accepted a call to the pastorate of the Carmel Church in Berlin, Ont., and will enter upon his duties there on Sept. 1st, 1900. During the months of July and August Mr. Waelchli, on behalf of the General Church, visited Huron county, Ont., and Harrisburg and Reading, Pa. In Huron county there are about twenty receivers of the Doctrines, who are visited occasionally, by Rev. J. E. Bowers. During Mr. Waelchli's visit there, the audiences averaged 50 persons, and there are prospects that a center of the Church could be built up in this place, if provisions were made for more frequent and regular visits. At Harrisburg, Pa., there are three resident members of the General Church, (formerly members of the Baltimore German Society), but beside these there is a circle of affectionate receivers who enjoy the able ministrations of the Rev. A. B. Dolly, an aged minister connected with the General Convention.

     Rev. Edward S. Hyatt

has continued as pastor of the church in Parkdale, Ont., where the various uses of the Church have been conducted as usual. Deaths and removals have somewhat reduced the numerical increase reported last year, but otherwise there is evidence of progress.

     Rev. N. D. Pendleton,

pastor of the Immanuel Church in Glenview and Chicago, Ill., reports that he has devoted his entire time during the past year to the distinctly pastoral service of the two congregations under his charge, his assistant, Rev. D. H. Klein, having devoted his whole time to the work of the school in Glenview, where Miss Clara Hanlin, formerly of Middleport, O., is also engaged as teacher. The Sunday School in Chicago has lately been revived. The parents of the children in the day-school have expressed decided satisfaction with the work done there, and the members of the local church, as a whole, have continued their hearty co-operation in all the uses of the Church.

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There are now 77 members of the General Church in Glenview and Chicago, a net increase of 11 persons during the year. The local school is attended by 22 pupils.

     Rev. Homer Synnestvedt,

pastor of the church in Bryn Athyn, reports but little change in the various features of the church lift, except that there has been less of social activity, owing partly to a prolonged epidemic, during the winter, which interfered, also, with other branches of the work. The school has had a prosperous year. Through the Principia Club, which meets monthly, and through the Civic and Social Club, much profit as well as pleasure, has been derived, especially in the way of lectures and public discussions. The present membership of the local church is 37, an increase of 11 persons. All the members who reside in the city of Philadelphia, and who hitherto have been nominally connected with the church at Huntingdon Valley, have now formally withdrawn from this connection, and are organized as a distinct congregation with Rev. Emil Cronlund as their minister. Mr. Synnestvedt, beside officiating in his regular duties, has twice exchanged pulpits with Mr. Cronlund, and has also preached at Scranton, Pa., at Pittsburg, Glenview, Chicago, and Middleport O. At the latter place he baptized one adult and four children.

     Rev. Joseph E. Rosenqvist

has continued his mission in the southern part of the city of Stockholm, Sweden, but has now accepted a call to the pastorate of the Church in Gottenburg, in succession to the Rev. C. T. N. Manby, who now has returned to Stockholm. Mr. Rosenqvist still remains a member of the General Church of the New Jerusalem, and sends affectionate greetings to the fourth General Assembly.

     Rev. Alfred Acton

in addition to his duties as Professor of Theology, and Greek, in the Schools of the Academy of the New Church, has had pastoral charge of the circles in Allentown and Brooklyn, to which places he has paid monthly visits. The services in Allentown have been conducted in private houses. A Sunday School has also been instituted. The services in Brooklyn, hitherto public, will henceforth be conducted in a private house, owing to the numerical decrease of the circle through the removal of several members to Bryn Athyn. Mr. Acton has also preached once in Parkdale, once in Erie, once in Bryn Athyn, and twice at North Bend, near Renovo, Pa. He has also baptized two infants. In addition, he has served as secretary to the General Council and as a member of the editorial council of New Church Life.

     Rev. George G. Starkey

editor of New Church Life, submits a report which will be read separately.

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     Rev. Richard H. Keep,

pastor of the society in Middleport, O., reports a decided numerical increase in the Church, and an active social life. The existence of a Sunday School, with 16 pupils, is reported for the first time. The pastor, on various occasions, has been called upon to officiate at a number of funerals outside the sphere of the society.

     Rev. Charles E. Doering

is regularly engaged as Professor of Mathematics in the Schools of the Academy of the New Church. He has also preached eight times, during the summer of 1899, to the Carmel Church in Berlin, Ont., and once to the Church in Bryn Athyn.

     Rev. Henry B. Cowley

has devoted his entire time to his duties as teacher in the parochial school in Bryn Athyn, under the general direction of the pastor, the Rev. Homer Synnestvedt, who, himself, gives the Religious Instruction. Miss Alice Grant and Miss Jane Potts are also regularly engaged in the teaching work in this school; Miss Lucy Potts and Miss Olive Bostock have also assisted in the teaching. The school has been attended by 35 pupils during the year. Mr. Cowley has also preached four times at Glenview, twice in Pittsburg, once in Bryn Athyn, and once in Brooklyn, where he also conducted a funeral.

     Rev. David H. Klein

as assistant to the pastor of the Immanuel Church, had charge of the services at Glenview, during the absence of the pastor in the summer of 1899. During this time he also officiated at two funerals. In the fall of 1899 he became the headmaster of the local school of the Immanuel Church, and has, since then, devoted his entire time to that use.

     Rev. Ernest J. Stebbing

has continued to minister to the Carmel Church in Berlin, Ont., and has acted as headmaster to the day-school. Beside this he has preached six times at Greenford, O., and three times at Pittsburg. The work in Berlin has been encouraging, especially in regard to the increase of interest in the Doctrinal Classes. The day-school is described as in a very satisfactory state, the success being ascribed by Mr. Stebbing as due in a large measure to the efficient services of the lady-teachers, Miss Annie Moir and Miss Zella Pendleton.

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     Rev. Emil R. Cronlund

has had charge of the congregation in the city of Philadelphia since June, 1899. The attendance at the services has averaged 27 persons, and at the Doctrinal classes 14 persons. He also conducts a Sunday School. The congregation has spent a happy and prosperous year, and feels confident that the work in the city will continue and grow.

     Candidate Reginald Brown

has devoted his entire time during the past year to a special course of study in the Scientific and Philosophical works of Swedenborg He has preached three times, once at Parkdale, and twice at Bryn Athyn.     

     On behalf of the Council of the Clergy,
          C. TH. ODHNER,
               Secretary.

     16. The report of the Principal of the College of the Academy of the New Church was next presented.

REPORT OF THE PRINCIPAL OF THE COLLEGIATE AND INTERMEDIATE DEPARTMENTS OF THE SCHOOLS OF THE ACADEMY OF THE NEW CHURCH.

     DURING the school year just closed, the Collegiate and Intermediate departments of the Academy. as at last report, have been under my charge. We have had during the past year six teachers, as follows: Miss Jane Potts, Teacher of Drawing; Mr. Camille Vinet, Professor of French, and Natural Sciences; Rev. Charles E. Doering, Professor of Mathematics; Rev. Alfred Acton, Professor of Doctrine and Greek; Rev. C. T. Odhner, Professor of History, and Rev. Enoch S. Price, Professor of Languages.

     There were, during the past year, in the College three students, and in the Intermediate Department four pupils.

     The Instruction given to Class I of the College has been as follows: Doctrine, one hour per week, text, "Heaven and Hell;" Hebrew, one hour, text, Exodus; English, five hours, text, A. S. Hills' Foundations of Rhetoric, Walker's Selections from paradise Lost, and Shaw and Smith's Specimens of English Literature; Latin, five hours, text, Mogyorossy's Arena and Allen and Greenough's Latin Grammar; History, three hours, text, Labberton's Historical Atlas and Odhner's Genealogical Atlas; Geometry, four hours, text, Davies' Legendre; Anatomy, two hours, text, Gray's Anatomy and Bell's Anatomy.

     The ground covered in the various studies is as follows:

     Class I. In the study of the Doctrines numbers 1-182 of Heaven and Hell were read. The pupils were required to read a chapter of the work at home; in class the teacher asked questions on the chapter, accompanied by general talk on the subject, reading selections from the chapter and from other parts of the Writings when it seemed useful.

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     In Hebrew, a little over four chapters of Exodus have been read and several verses of the Psalms; the latter having been committed to memory by some members of the class. The teacher says of this work - "In teaching I have found the method formerly advocated by me, namely, of merely reading the Hebrew to the pupils, and having them read, with a general translation made by the teacher, unprofitable, either as storing up affection for the Word, or as giving a knowledge of Hebrew. I have therefore not followed this method for some months. Instead I have had the pupils read and translate the Hebrew, word for word, and have called their attention to points of Grammar, making them note down the forms of the regular noun and verb, etc. In this way they have a general knowledge of the grammar, sufficient to enable them to make out the sense of a Hebrew passage (historical), provided they know the meanings of the words. I should note, however, that the notes I have referred to, were not intended to be studied at home, unless the student were so inclined, but were for use in class when translating. Thus they have picked up grammatical knowledge, though they have not studied Hebrew scientifically; and in this way also, I believe, their affections have been aroused, in that they have found it interesting to apply what they have noted. to the work of translating, and to find what a key it afforded."

     In English, both Hills' Rhetoric and Walker's Paradise Lost were finished, and a little more than half of Specimens of English Literature was read. Hills' Rhetoric consists almost entirely in correcting false expressions and constructions, and discussions of reasons for the corrections. The Paradise Lost pays much attention to making clear the mythological and historical allusions contained in the text; it was found very useful. Essay writing has been required every alternate week. The essays were corrected, with reasons given for the corrections. Occasionally an essay was read and criticised in class, with such questions as would enable the student to make his own corrections.

     In Latin we covered twenty-five of the "Tentamina" or chapters of the "Arena," not at all a contemptible amount; but it was impossible to do the best work, on account of the very mixed and uneven state of the acquirements of the class. As to method, we first work out the lesson in class, after which it is learned by heart; finally an exercise in Latin composition is made of it by requiring written answers to questions which are always in Latin.

     In History, a sketch of universal history has been covered; the middle ages, including the complete history of France, the German Empire, the French Revolution, and especially the history of the nineteenth century. Incidentally we have gone through the continuous history of Spain, Portugal, the Italian States, the German States, Russia, and Sweden. The students have been required to study and recite home-lessons in Labberton, and to copy and memorize Odhner's Genealogical Tables. They not only know the succession and place of every past and present ruler of Europe, but are also prepared to describe the characteristics of most of them, and the leading events during the reign of each one.

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     In Geometry, Davies' Legendre, (nine books), the entire work has been covered. The pupils study the propositions, in many cases without referring to the proof. They furthermore constantly review the ground already covered, frequently being required to prove every proposition referred to in a given proposition. They also work out many problems and practical examples not given in text.

     In Anatomy, the class has studied bones and ligaments, and the muscles of the head, neck and arms. The usual methods have been pursued. Gray's Anatomy has been used as text, supplemented by Bell's, for the sake of its very interesting illustrations drawn from medical practice. The pupils have written eminently satisfactory essays on the subject.

     The Instruction given to Class A of the Intermediate Department has been as follows:

     Doctrine, one hour, text, The Doctrine of Life; Hebrew, one hour, text, Genesis; English, three hours, text, Hyde's Advanced Course in Grammar; History, three hours, text, Barnes' Universal History, Labberton's Historical Atlas, Odhner's Genealogicol Atlas; French, four hours, text, Paul Bercy's Le Franrair Pratique; Arithmetic, five hours, text, Brooks' Normal Arithmetic, Part II; Drawing, one hour: Botany, two hours, text, Gray's How Plants Grow.

     The ground covered in the various studies with Class A is as follows: -

     In Religious Instruction, The Doctrine of Life has been read. The endeavor has been to have free conversation in connection with the subjects in hand; and particular attention has been given to teaching the moral virtues as a basis of the spiritual.

     In Hebrew, Genesis I and II and eight verses of Chapter III have been read. Explanations have been drawn from the Adversaria and also from the Arcana.

     In Grammar, Parts I and II have been covered; the endeavor has been to teach the boys the parts of speech, their construction, etc., and to this end they have committed definitions and rules as to usages; a great deal of parsing, both oral and written, has been required.

     In History a general survey of universal history, from the beginning to the present time: Egypt, Babylon and Assyria, Persia, Greece, Macedonia, Roman Republic, Roman Empire, Greek Empire, the Crusaders, France, - and especially England. from the Angle-Saxons to Queen Victoria. The instruction this year has been largely in the form of talks. No actual home study has been required, except the copying and memorizing of Genealogical Tables in the history of the nations mentioned above. The pupils have acquired a thorough basis for future work.

     In French about fifteen of the thirty-five lessons of the text-book have been studied. The endeavor has been to put all the French words of the lessons into the pupils' ears, as well as their eyes. Pupils were required to commit words to memory and to construct sentences from them in answer to questions, which were always in French.

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A good many written exercises have been prepared, and some rules, such as could not be dispensed with, have been learned.

     In Arithmetic, the whole of commercial Arithmetic to involution and evolution, has been covered. In each new subject explanations, illustrated by examples, have been given, after which the pupils were required to solve the problems under that head. In case of errors, the work was frequently put on the blackboard and criticised by teacher and the pupils together, or the teacher worked out the problem and required the pupils to find out wherein they differed.

     In Drawing, the drawing of objects, models and casts has been done. Also indoor and outdoor sketching, in which perspective, picturesque and artistic rendering have been studied, has been done. The class also had something of the history and the different styles of Architecture and Ornament, in which color was used.

     In Botany, the class got through the first part of the text-book, and part of the second part, entitled Popular Flora. Explanations have been given, always, when possible, based on examples of living plants; this in each lesson, - great care being taken to use only such botanical names as are given in the book, so that the student may easily find them again. The explained lesson was given to pupils for the next session of class, at which time they were asked questions on the lesson. Some written exercises have also been required.

     During the first part of the term Professor Price delivered a course of lectures on Latin Literature, covering a period from the founding of Rome to the death of Cicero. Following these lectures there was a course delivered by Bishop Pendleton, "Exposition of the Word adapted to the young." Finally a course of lectures was delivered by Professor Odhner, on the Correspondences of Canaan.

     Singing was taught throughout the year, an hour a week, by Mr. Reginald Brown.

     The lectures and the singing were given to all the schools of the Academy together.

     At intervals during the past school year, I have sent to parents four reports, as to progress, conduct, etc., of pupils in the departments under my charge. This number may be increased another year.

Respectfully submitted,
     ENOCH S. PRICE,
          Principal.
Bryn Athyn, June 9th, 1900.

17. The report of the Editor of New Church Life was presented.

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REPORT OF THE EDITOR OF "NEW CHURCH LIFE."

     THE most prominent event in connection with the conduct of New Church Life for the past year, has been the change from a paper to a magazine. This took place with the January number, and the new form has been greeted with favor by members of the General Church, by friends and by the other journals of the New Church. What is most important, new interest has been aroused, not only among readers but also on the part of contributors and members of the Editor's Council. Yet even this bright aspect has its shadow; for while the supply and quality of matter for the Life has advanced, the journal itself, already embarrassed for space, has become quite inadequate to the situation. Contrary to expectation, computation shows that if anything the magazine has room for even less matter than had the paper. This, considering the increased intellectual activity of the New Church in general, seems to me a cause for serious regret.

     Among leading features of the contents for the last six months, special mention may be made of the following: Early in the year the appearance in the "New-Church Messenger," of symposiums on subjects introducing the question of the spiritual status of the Old Church, gave occasion to emphasize the teaching of the Writings on that head, which was done in the form of two articles, - the "Need of the New Church," by Mr. Acton, and "The Budding of the Fig Tree," by Mr. Odhner. These, together with an article on "What the New Church Is," by Mr. Synnestvedt, published last November, have called forth both warm enconiums and adverse criticism; the latter, however, not in such tangible and public form as that it could be met in the Life. A monograph entitled "Thoughts on Education," by Mr. Synnestvedt, which appeared in three instalments, has been thought worthy of re-printing, in pamphlet form. Professor Odhner's biography of the late Dr. Wilkinson, which appeared in five instalments, (February to June) will also be re-produced from the type of the Life. I believe that the subject has never been treated hitherto in a manner at once so graphic, thorough and condensed.

     A useful contribution to theological literature, is the article, "The Lord's Personal Manifestation to Swedenborg," by Professor Odhner, which embodies exhaustive and thus valuable quotations and references to the subject as treated in the Writings. The first instalment of what is hoped to be made a series of adaptations of Memorable Relations, by Mr. Acton, has been spoken of with great appreciation. The recent publication of Swedenborg's early work "On Tremulation," was signalized by a review of the same, in the January number, in which Miss Lillian Beekman discussed in opportune fashion the position which should be accorded to Swedenborg's Philosophical or Scientific Works. Mr. George Holman, of London, has contributed further expositions of his theory of geological development, which seem to me to contain material for interesting and promising discussion.

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     Early in the year our contemporaries, the New-Church Messenger and the New-Church Review proffered some criticism of the last Journal of the General Church of the New Jerusalem, and of the latter's choice of a name; to which answer was made in the editorial department.

     The March and April numbers contained important contributions from Bishop Pendleton, on "The Writings as the Word." The position advanced has been assailed in the Tune number, by an English correspondent, the tone of whose communication, and the imputations involved, were considered by the Editor's Council as highly obnoxious; but as Mr. Pendleton preferred to so far disregard the quality of the paper as to reply to its chief points, it appeared in the June number, together with his rejoinder.

     The translation in the recent New York edition of the Divine Providence, being avowedly based on principles and embodying methods of translation such as the clergy of this general Church believe to impair the integrity of the form of revelation, a somewhat lengthy review of the same was published in the April number, condemning such methods and pointing out many of the resulting errors and questionable translations. Since then, from various sources, we have received expressions which are encouraging as to the attitude of a not inconsiderable number in the Church at large, on the question of scrupulously guarding the vehicle by which the Lord has given to earth His New Revelation.

     The aims and transactions of the Swedenborg Scientific Association have been regarded as of importance, calling for cordial co-operation; so that a point was made of reporting rather fully and promptly the principal features of the annual meeting, in April last.

     In conclusion I would re-affirm with emphasis my testimony of last year to the value of the counsel and co-operation I have received from my colleagues of the Editor's Council. To which I may add that with the increased sources of supply, and the general attitude of the subscribers, the outlook is as bright as may be with the limitations I have already discussed. Respectfully submitted,
     GEORGE G. STARKEY,
          Editor.

     Bryn Athyn, Pa., June 11th, 1900.

18. The annual report of the Executive Committee was read by the Secretary of that body.

ANNUAL REPORT OF THE EXECUTIVE COMMITTEE.

Bryn Athyn, June 18th, 1900.

     THE Executive Committee respectfully report that they have held seven meetings during the past year.

     The report of the Treasurer shows a very gratifying increase in the number of persons who have been contributing to the general expenses during the past year, which would seem to indicate an increased interest on the part of the members, in the uses of the Church.

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The total amount of contributions to date has been slightly less than last year, but it is hoped that this will be more than made up by the first of July, which is the close of our fiscal year.

     The needs of the Church in regard to Missionary work seemed so important that at the Berlin Assembly the Executive Committee guaranteed $260.00 for the support of this use during the year, although they realized at the time that this action might create a deficiency.

     As will be seen by an analysis of the Treasurer's Report, the guaranteeing of this amount, together with an unexpected deficiency of about $76.00 in the accounts of the Life, will require us to raise about $250.00 to enable us to meet our obligations to July 1st.

     It is now estimated that the cost of publishing the Life in the future will be about $120.00 per year in excess of the receipts and the $1,000.00 contributed annually by the Academy to this use. This increase in cost is due chiefly to the increased cost of paper and to various incidental expenses connected with publishing the paper at a distance.

     At a meeting of the Executive Committee held Dec. 1st, 1899, a communication was read from Bishop Pendleton, stating that it was proposed to raise an Orphanage Fund by voluntary contributions in family worship, and asking the Committee, if it thought favorably of the plan, whether it would be willing to take charge of the fund as raised and hold and administer it for the use proposed. The Executive Committee responded that it approved the proposed plan and would gladly take charge of the Fund.

     At the meeting of the Executive Committee, held March 29th, 1900, a letter was read from Bishop Pendleton setting forth the state of the members and friends of the General Church in London, and the need of our sending one of our older ministers there to take charge of the work. This would require some financial assistance from us, as at first they would be able to only partially support such a minister. The chairman estimated that two thousand dollars forwarded in instalments as was needed, would enable them to carry on the use for two years, by which time they might become self supporting. It was the unanimous expression of the members present that this is an important use and that it is desirable to ask for special contributions, and the following resolution was passed unanimously: -

     "Whereas, It will appear from the letter received from Bishop Pendleton and the accompanying letter from Secretary Denny, that our rendering assistance to the members of the General Church in London in establishing a Particular Church of the General Church, seems to be of the utmost importance; and,

     "Whereas, The present condition of the Treasury of the General Church shows that it will require all the present contributions to meet its current expenses; therefore, be it

     "Resolved, That the members of the Church be invited to contribute to a special fund to aid in establishing this particular church in London and the support of its uses for the next two years."

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     After hearing from the absent members of the Committee, we decided to guarantee the sum of two thousand dollars toward the support of this use during the next two years.

     The chairman of this Committee has just returned from a visit to London and his report of the state of the Church there has strengthened our belief in the importance of rendering all possible assistance to our friends there, and it is earnestly hoped that the members of the General Church will contribute as liberally as they are able toward the support of this use.
     Respectfully submitted,
          JOHN A. WELLS,
               Secretary.

19. The Treasurer presented his annual report.

TREASURER'S ANNUAL STATEMENT.


From July 1st, 1899, to June 15, 1900.

RECEIPTS.
Balance on hand July 1st, 1899                     $4 83
Received from: -
Alaska                               5 00          
Col.-Denver                         10 80
Conn.-Bloomfield                     1 00
Ga.-Valdosta                     75 00
Ill.-Chicago and Glenview                     137 91
Ill.-Rockford                     18 00
Ill.-Sandoval                      4 08
Kan.-Lindsborg                     7 00
Md.-Baltimore                     4 50
Mich.-Detroit                      1 00
Neb.-Harvard                      3 38
N. J.-Camden                     1 00
N. Mex.-Chama                     3 00
N. Y.-New York                     38 42
N. Y.-Rochester                     12 00
Ohio-Cincinnati                     10 00
Ohio-Columbiana                     10 25
Ohio-Greenford                     34 15
Ohio-Middleport                     30 80
Ohio-Toledo                      8 00
Penna.-Allentown                    31 25
Penna.-Erie                         59 15
Penna.-Harrisburg                    26 00


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Penna.-Huntingdon Valley                 1,538 53
Penna.-Jeffries                     5 00
Penna.-Johnstown                     4 00
Penna.-North Bend                     2 08
Penna.-Philadelphia                         162 75
Penna.-Pittsburg                         127 54
Penna.-Renovo                     6 50
Penna.-Scranton                    21 00
Penna.-Williamsport                1 00
Canada-Berlin and Waterloo               102 10
Canada-Colbeck                     5 00
Canada-Crosshill                     1 00
Canada-Milverton                     3 00
Canada-Toronto                    43 85
Canada-Wellesley                     2 00
Philippine Islands                    10 00
Isolated Members                     3 50               $2,572 54

Received through Rev. F. E. Waelchli                    $     13 74
Check (not honored last year, now paid)                               2 50
Sale of Journals                                              7 15
Subscriptions to "N. C. Life"           270 25
Aid from Academy to "Life"                                   600 00
Orphanage Fund                                          79 77
London Society Fund                                             7 25     $3,558 03


EXPENSES
Bishop's Salary for 11 months                 $1,833 33
Bishop's Traveling Expenses                     133 64
Traveling Exp.-F. E. Waelchli                 37 25
Traveling Exp.-Officers to Berlin                60 00
Traveling Exp.-Rev. C. T. Odhner, to Harrisburg      5 75
Printing Journal Third Assembly                156 70
Postage on Journals                           17 83
Postage on Correspondence                     22 48
Missionary Uses-
     Paid to Rev. J. E. Bowers                75 00
     Paid to Rev. F. E. Waelchli               125 00
Cards for Secretary                              1 75
Revenue Stamps                                14
Printing Treasurer's Reports and Circulars               25 90
Statistical Reports and Certificates                     11 25
Stationery                                   4 10
Printing Liturgical Service                          14 22


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Printing "Life"                         696 28
Editor's Salary, five months                     250 00
$3,470 62
Balance to General Fund                           39
Balance to Orphanage Fund                          70 77
Balance to London Society Fund                     7 25                87 41
$3,558 03
ACCOUNTS DUE, JUNE 30TH.
Bishop's Salary for June                         166 67
Editor's Salary for June                          50 00
Rev. F. E. Waelchli for Missionary Services                35 00
Rev. J. E Bowers for Missionary Services                25 00          $     276 67

Cash on hand                                                  39
Present deficiency                                        $     276 28

     20. The Treasurer presented in addition the following statement:

     In presenting the Annual Statement of the General Church of the New Jerusalem, I wish to call attention to the fact that the receipts during the year now completed have been smaller than last year.

     The receipts during the previous year were $2,641.90, while the receipts during the year now ended were $2,57254; therefore, less received this year, $69.36.

     Contributions from Philadelphia, Huntingdon Valley and Pittsburg have been $250.00 less than during the previous year, but, on the other hand, the contributions at other places have increased $170.00.

     The Treasurer has received contributions from 171 persons during the past year. This is 59 more contributors than the previous year. There are still about 160 members who have never contributed direct to the Treasurer, although some of these may have contributed in general collections.

     Special contributions have been made for the Orphanage, amounting at present to $79.77. It is possible that contributions to this fund have been made in several families of the Church, and when turned in may increase this Fund considerably.

     The receipts to the special Fund for London amount at this date to only $7.25, but the Treasurer has promises of several more contributions, payable when this Fund is needed.

     The Expenses this year, not including New Church Life, are $2,801.01, or $86.87 more than last year.

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     Among the additional expenses this year are $260.00 voted for missionary purposes, of which $200.00 has been paid.

     The cost of New Church Life up to date, including Editor's salary, has been $946.28. Since only $870.25 has been received for this purpose, the difference ($76.03) has been covered from the general fund.

     It was estimated that the cost of the Life would be, for printing and paper, $80.00 per issue, or for eleven issues, $880.00, and Editor's salary $600.00, making a total of $1,480.00.

     The Academy of the New Church offered an aid of $1,000.00, and it was anticipated that the balance of $480.00 would be received from subscribers. The printing of special editions of the first numbers of the Life and cost of circulation, as well as several items of expense unavoidable with the change into Magazine form, has increased the expense beyond the estimate, by about $125.00 for the past six months. The additional. cost of the Life for the balance of the year may not be $50.00 above the estimate, but in future estimates the cost must be increased $10.00 per month.

     The Life has been advertised in the New Church Messenger, where a very desirable space has been obtained at the rate of $25.00 a half year, not including changes in matter. The contents of each issue of the Life have been given in the advertisement, with the result of twenty-eight orders for single copies. Of these persons, three have since subscribed to the paper. Owing to the change to Magazine form, many letters of comment and appreciation have been received - several of these from prominent persons in the General Convention. Yours respectfully, CARL HJ. ASPLUNDH.

     P.S.-Since the above report, $30.25 has been received from Berlin, Ont:, Canada, for the General Church, and $17.17 from Pittsburg, Pa., for the Orphanage. C. Hj. A.

21. The Secretary presented the following

     COMMUNICATION FROM THE DENVER SOCIETY.

To the Members of the General Assembly.

Dear Friends and Brethren: The Denver Society of the Advent have in the years past been using the two parlor rooms of their present property for Church uses. We desire very much to separate the Church Room from the living rooms of the Pastor by building on an additional room for this purpose. The estimated cost of building this room is between $600.00 and $700.00 We address the Assembly in the hope of reaching some New Churchman of means, from whom we might secure a loan for seven years of the desired amount at a reasonable rate of interest.

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     As security we can give a first mortgage on our property, which is worth treble this amount. For further information and particulars, address G. W. Tyler, Secretary, 544 South 13th street, Denver, Col.
     RICHARD DE CHARMS,
          Pastor and President of the Council,
     A. E. LINDROOTH,
          Treasurer.,
     Geo. W. Tyler,
          Secretary.

Denver, Col., June 12, 1900.

     22. On motion of Rev. N. D. Pendleton the communication of the Denver Society was referred to the Executive Committee.

     23. The Secretary read the following.

COMMUNICATION FROM THE SWEDENBORG SCIENTIFIC ASSOCIATION.
          I Regent Street, Boston Highlands, Mass., May, 1900.

To the General Church of the New Jerusalem.

     At the last Annual Meeting of the Swedenborg Scientific Association the following resolution was passed:-

     Resolved, That the Secretary be instructed to prepare and transmit an annual communication to the General Convention of the New Jerusalem in the United States, the General Church of the New Jerusalem, the General Conference of the New Church in Great Britain, and to the British and Foreign Swedenborg Society, setting forth the aims and objects of the Swedenborg Scientific Association, together with an account of uses accomplished during the past year.

     In compliance with the terms of this resolution, I transmit to your body the subjoined report.

JOHN R. SWANTON, Recording Secretary.

REPORT OF THE PURPOSES, SCOPE, AND ACCOMPLISHED WORK OF THE SWEDENBORG SCIENTIFIC ASSOCIATION.

     The objects of the Swedenborg Scientific Association as defined in Article II. of the Constitution framed at its initial meeting, May 27, 1898, are:

     "1. To preserve, translate, publish, and distribute the scientific and philosophical works of Emanuel Swedenborg; and

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     "2. To promote the principles taught in those works, having in view, likewise, their relation to the science and philosophy of the present day."

It was instituted in response to a feeling which had been growing up among students of Swedenborg's earlier writings, that the striking parallels between the philosophical system contained therein and the glimpses of natural philosophy to be had in his later works, could not be purely accidental, or at least that they could not remain matters of absolute indifference to Swedenborg's earlier writings, that the striking parallels between the philosophical system contained therein and the glimpses of natural philosophy to be had in his later works, could not be purely accidental, or at least that they could not remain matters of absolute indifference to Swedenborgian students.

     It was hoped that even those who held extreme views regarding the differentiation between Swedenborg's two series of writings might see the importance, at all events, of a careful literary comparison of the views held before and after his "critical period." It was felt by many, however, that some general scientific theories, such as the Nebular Hypothesis and Evolution, could not be matters of indifference to those who claimed for their beliefs a universal position; nor could they suppose the singular reference to Divine guidance in certain later chapters of his "Scientific" works to be matters of incidental curiosity. Finally it was deemed that studies of Swedenborg and "the system revealed through him" could never take on that thoroughness of characteristic of modern times until there was complete material upon which to work.

     As planned, the Swedenborg Scientific Association was to be open to membership regardless of local or continental considerations. It was hoped that a journal might be started devoted to its interests, and that sufficient support would be forthcoming to bring out the still unpublished writings with considerable rapidity. The results lead promoters of this Association to fear that the importance of scholarly work has not yet been properly borne in upon many members of Swedenborgian denominations, but at the same time they gratefully recognize the valuable assistance given by many individuals and bodies of individuals, which, in the beginning, was hardly anticipated.

     The Association has to congratulate itself, too, upon the appearance of one work, a new edition of "The Soul," through co-operation with the New-Church Board of Publication in New York. The "Principia," in the hands of a competent scientist, is undergoing a thorough revision; a revision of Swedenborg's "Animal Kingdom" is now under way; and, the photolithographed work known as the "Lesser Principia," having been already transcribed, is now nearly ready for the translator. Two copies of the Association Bulletin have appeared, and it is hoped during the present year to issue a much more perfect quarterly Bulletin, part of which, it the Association plan is carried out, will be utilized for the publication of some of Swedenborg's smaller treatises. In publishing the "Principia" the co-operation of the London Swedenborg Society has been secured, and it is hoped that this co-operation may extend to the issuance of other volumes.

     With a little more support from New-Churchmen it is believed that the Swedenborg Scientific Association may become an influential factor within, - and perhaps outside of, - Swedenborgian circles. A more extended account of the Association's Proceedings may be found in the accompanying report, copies of which have been sent to the leading New-Church journals.
JOHN R. SWANTON, Recording Secretary.

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     24. The Secretary offered the following resolution, which was unanimously adopted:

     "Whereas, We have listened with much interest to the communication presented by the Swedenborg Scientific Association,

     "Resolved, That this Assembly testifies its recognition of the important uses for which the Swedenborg Scientific Association has been organized, and cordially recommends these uses for the general support of the members of the General Church of the New Jerusalem."

     25. Rev. N. D. Pendleton offered the following resolution, which was unanimously adopted:

     "Whereas, In the Providence of the Lord, our beloved brother, Professor Orlando Blackman, was removed from this life on July 27th, 1899.

     "Resolved, That this General Assembly records its affectionate esteem for this our brother, as one of the founders of the Immanuel Church of Chicago, as one of the early and untiring supporters of the movement for the upbuilding of an internal Church, and for his earnest labors in stimulating the development of congregational music in the General Church."

     26. The Secretary, as the Committee on Business, presented the following list of subjects for consideration at the present Assembly:

1. The Increase of the Church.
2. Evangelization.
3. The House of the Laity.
4. The most suitable time for the annual Assembly.
5. The most suitable provision for the annual Assembly.
6. "New Church Life."


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7. The Orphanage of the General Church.
8. New Church Education.
9. The Calendar Reading.
10. The Uses of a New Church community.
11. The Annual Address.
12. Church Endowments.
13. A new Liturgy.
14. A Seal for the General Church.

     27. The Assembly now adjourned until Wednesday, June 20th, at 10 A. M.

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THIRD DAY--TUESDAY, JUNE NINETEENTH.

     28. The anniversary of the institution of the New Church was celebrated by a special service in the forenoon and a banquet in the afternoon; The service began at 11 o'clock A. M., and was conducted by Bishop Pendleton, assisted by the Rev. Edward C. Bostock; the latter preached a sermon on the subject of "The Lord's Glorified Humanity." (Matth. xxiv, 30, 31.)

     At the banquet the program included the following subjects, responded to by the speakers named, beside sundry informal toasts and speeches. 1. "The Nineteenth of June;" Rev. C. T. Odhner. 2. "The 'Nineteenth' as a Church Festival;" Bishop Pendleton. 3. "The Academy of the New Church;" Rev. E. C. Bostock. 4. "The Work of the Priesthood;" Rev. N. D. Pendleton. 5. "The Founders of the Academy;" Mr. John Pitcairn. 6. "The Old Standard of our Faith, - Loyalty to the Doctrines;" Rev. E. S. Hyatt. 7. "To a. Future of Spiritual Progress;" Rev. Alfred Acton. 8. "The 'Saints' who have Gone Before;" Rev. G. G. Starkey.

     Communications and messages of good will from Rev. L. P. Mercer, of Chicago; Rev. J. E. Rosenqvist, of Stockholm, and M. Fernand Hussenet, of Paris, were read at the banquet, together with telegrams of felicitation from Mr. A. H. Hill and Rev. and Mrs. E. J. E. Schreck, of Detroit.

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FOURTH DAY--WEDNESDAY MORNING, JUNE 20TH.

     29. Religious services were conducted by the Rev. E. S. Hyatt, who preached on the subject "Night and Morning in the Church," from the text, Isaiah xxi, 12.

     30. The business session opened at 11 A. M. The Secretary read an abstract of the proceedings of the session held on Monday, June 18th.

     31. The Secretary read a telegram just received from friends in Parkdale, Canada, conveying greetings to the Assembly.

     32. Mr. C. Hj. Asplundh presented, for the information of the Assembly, the following communication:

REPORT OF THE ACADEMY OF THE NEW CHURCH, AND OF THE ACADEMY BOOK ROOM.

     The Schools of the Academy of the New Church were opened last year on September 15th and were closed this year on June 8th.

     The same teachers have been employed during the year ended as during the previous year. Nine male and twelve female pupils have attended the School, beside three young ladies who have this year graduated as teachers. One student has taken a post-graduate course for the special study of Swedenborg's Science. Three of the female pupils have graduated this year and received the customary medals. The Library has received but few accessions during the year, the most important having been a complete set of the Encyclopaedia Britannica.

     In order to enable a larger number of pupils to attend the Schools of the Academy, an offer was made at the last Assembly by the Directors of the Academy to provide rooms free of charge for such pupils as could not otherwise attend. Five pupils have enjoyed the benefit of this, and it is hoped that a larger number may be able to partake of these privileges in the future.

     The generosity last year of Mr. Pitcairn has been supplemented by a further promise from the same gentleman of a certain amount towards a new College Building.

     It is hoped that the new building will be ready for occupancy at the beginning of the fall term of 1900, and at that time it is also hoped that the present School Building will be ready for use as a Dormitory.

     The work of Phototyping the Spiritual Diary, which was undertaken by the Academy in connection with the General Convention, under the management of your Treasurer, is still in progress, but while the work is advancing, about 400 pages is all that has so far been published.

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     The uses of the Book Room have been carried on, we hope, as effectively as possible.

     The Writings of the Church have been sold to the amount of $663.50.

     Of the Academy publications there have been sold during the year:

50 copies Odhner's Life of Swedenborg.
8 copies Odhner's Life of Hindmarsh.
236 copies Odhner's Brief View of the Heavenly Doctrines.
27 copies Book of Doctrine.
9 copies Burnham's Discrete Degrees.
2 copies Benade's Conversations on Education.
63 copies Psalmody for the New Church.
15 copies Liturgy.
2 sets Words for the New Church.

     Mr. Asplundh accompanied the reading of the report with comments. Concerning Mr. Odhner's work, the Brief View, he stated that during the past year Mr. Bowers had disposed of over 100 copies, and also that it had been appreciated in distant lands. It has been used, also, by some ministers and members of the Convention for missionary purposes. The advertisement of the work in the New-Church Messenger has brought in several orders. The speaker desired to draw the General Church members' special attention to the value of this book in the missionary field, for which it had been especially prepared, as it sets forth the Doctrines more clearly and succinctly than any similar work.

     In regard to the Psalmody Mr. Asplundh said that beside being used by all the General Church societies, this music is gradually obtaining recognition in some of the Convention societies, where it has been used occasionally. The publication of this work, which, for a time after the completion of the first volume, was suspended, has been resumed, and it will be issued as before in parts, each part containing complete Psalms.

     Concerning the Annals of the New Church, now being published by the Academy, many appreciative letters have been received. From throughout the whole Church aid has come in the way of contributed pictures and portraits, the publication of which adds greatly to the value of this periodical.

     In line with the Book Room's desire to secure and furnish the best obtainable translations of the Writings, during the last year an arrangement was made by which a new edition of the Boston translation of Conjugial Love was printed, after having been out of the market for a long time.

     Having learned that the best edition of Heaven and Hell was the one published in Philadelphia. in 1876, the Book Room has secured part of a special edition recently published, and can now furnish copies.

     Mr. Asplundh took occasion to mention that he had accepted the treasurership of the Swedenborg Scientific Association; and he called attention to the recent circular which sets forth the uses of that body, and invited members of the General Church to join, and to subscribe to The New Philosophy, the organ of the Association.

395




     It was announced that a set of all the pages as yet printed of the Phototype Edition of the Spiritual Diary, is on view in the Academy Library.

33. On motion of Mr. H. L. Burnham, the Assembly took up for consideration the subject of

     THE HOUSE OF THE LAITY.

     34. At the request of the Bishop, the Secretary read that portion of the Bishop's report which contains the opinion of the General Council on this subject, as follows:

     "The Council is of the opinion that it is inexpedient to establish a separate and independent House of the Laity at this time. It is proposed instead that the General Assembly elect an Executive Committee, to serve for a term of five years; that the minimum number of this Committee be twelve, (12), and the maximum eighteen, (18); that the Assembly elect the minimum number, (12), at this meeting, and at the beginning of every period of five years; that a Nominating Committee be chosen to act jointly with the Bishop in making the nominations to the Assembly; that other members of the Executive Committee be chosen by the Committee itself, at any time during the period of five years, until the maximum be reached. It is understood that the Executive Committee, through its chairman, will consult with the Bishop in the choice of additional members. The Executive Committee will elect its own chairman and other officers, and is empowered to fill vacancies."

     35. Rev. N. D. Pendleton moved that the recommendation of the General Council be adopted. The motion was seconded.

     36. Rev. C. Th. Odhner moved, as a substitute, the following resolution, which was seconded:

     "Resolved, That the General Assembly elect an Executive Committee to serve for a term of five years," etc.

     [The rest of the resolution is identical with the foregoing proposition, as contained in the Bishop's report.]

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     36a. Mr. Odhner explained that he offered this resolution in order that this important measure might proceed from the Assembly itself, as its own enactment, instead of being adopted as a recommendation from the General Council. The measure is in the nature of a constitution, and should stand forth clearly and succinctly by itself.

     36b. Rev. Alfred Acton stated that the recommendation embodied in the Bishop's report was the result of the inability of the Church to reach anything like unanimity on the subject of the House of the Laity as outlined in Bishop Pendleton's paper of three years ago. It had become clear that the idea of a distinct, independent, and self-perpetuating House of the Laity was not generally acceptable to the members of the Church. The Bishop had therefore proposed the present plan during the recent meeting of the General Council, and it had been accepted by that Council. But as it seemed to have been regarded as an experimental or temporary arrangement, it seemed to the speaker that the term of five years was rather a long time to try an experiment; it was trying it in such a manner as to make it permanent.

     37. Mr. Acton moved as an amendment to Mr. Odhner's substitute, that the term of office of the Executive Committee be made three years instead of five. The amendment was seconded by Mr. John Pitcairn.

     37a. Rev. George G. Starkey held that the arrangement, if a good one, ought to be made a permanent one; and hence he favored the term of five years. The nature of our work, our confidence and knowledge as to the men who will have to perform this work, were such as to remove the likelihood of our wanting frequent changes. Starting with the year 1900, the terms of five years would make very convenient periods, 1900, 1905, 1910, etc.

     37b. Rev. N. D. Pendleton favored the term of five years because of the greater permanency and continuity which it involved. He did not desire to see the whole question of the House of the Laity opened up again, three years from now. Our organization needed firmness and stability. It would be well to adopt this measure as if it were to become our permanent order for hundreds of years, knowing, of course, that it would be within our power to change it at any time.

     37c. Mr. R. M. Glenn, on the contrary, emphasized the essentially temporary nature of the proposed arrangement, in view of the fact that the members of the Church were not unanimous on the subject of the House of the Laity, nor were able to see clearly what it involved. Biding the establishment of a genuinely representative House of the Laity he regarded this as essentially a compromise, - a temporary expedient. As to the question of three or five years, he did not care, but would vote for either proposition, with the distinct understanding that it was temporary in nature.

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     37d. Mr. John Pitcairn pointed out that the proposed resolution did not at all refer to the duration or permanency of this order, but simply to the length of the Executive Committee's term of office; he believed that three years would be a sufficiently long time to find out who would make useful members of the Committee.

     37e. Rev. Homer Synnestvedt maintained that the proposed order was not a new experiment, but was simply continuing that which we already have, viz., the Executive Committee, a body which had served the Church most satisfactorily for three years. Our general rule had always been to continue those in office who have been serving well, and on this account he favored the longer term rather than the shorter one, of three years.

     37f. Mr. R. Carswell favored the three-year term, believing that the Assembly would thereby have the opportunity of keeping the Executive Committee more thoroughly representative of the Assembly, than it would if the Committee had a longer term of office.

     37g. Mr. H. L. Burnham said that he favored the proposition as it stands, for the simple reason that it had been suggested by the Bishop, as he would always favor the Bishop's suggestions, unless there were some strong reason to the contrary. But in this case there was the additional reason that the most effective work can always be done by a body which is in office for a number of years. The members of the Executive Committee, in carrying on their uses for as long a period as five years, will themselves develop in the line of those things which we want to know in determining upon the question of the House of the Laity. We will then have a better idea of the use of such a House and of what form it should take. For this reason he favored the term of five years.

     37h. Mr. John Waelchli asked what would be done if it were decided not to hold General Assemblies every year, and in case the term of office of the Executive Committee should run out during a year in which there was no General Assembly. In such a case, would it be necessary to call a special meeting in order to elect these officers?

     37i. The Bishop explained that the usual rule is that officers charged with responsibilities hold over until their successors are elected, even beyond their fixed term.

     37j. Rev. E. S. Price believed it would be beneficial to leave experimenting for a little while, and hence favored the five-years' term.

     37k. Mr. Pitcairn stated that this simply meant experimenting for five years instead of experimenting for three years. He emphasized the point that Mr. Acton's amendment did not involve the idea of the permanency or non-permanency of the Executive Committee as an institution, but simply the term of office of the members of that Committee.

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     37l. Rev. F. E. Waelchli believed that an experiment for five years would be better than an experiment for three years. A new election of members of the Executive Committee would naturally open up the entire question again, the very act of electing being a practical confirmation of the order.

     38. After further discussion, Mr. Acton's amendment was put to vote and lost.

     39. On suggestion of Rev. F. E. Waelchli, Mr. Odhner added to his substitute for Mr. N. D. Pendleton's motion, the words - "in accordance with the recommendation of the General Council." Rev. N. D. Pendleton, with the consent of his seconder, now withdrew his original motion, and Mr. Odhner's substitute was put to vote and unanimously adopted, as follows:

     "Resolved, That, in accordance with the recommendation of the General Council as contained in the Bishop's report to the General Assembly, the General Assembly elect an Executive Committee to serve for a term of five years; that the minimum number of this Committee be twelve and the maximum number eighteen; that the Assembly elect the minimum number, (12), at this meeting and at the beginning of every period of five years; that a Nominating Committee be chosen to act jointly with the Bishop in making the nominations to the Assembly; that other members of the Executive Committee be chosen by that Committee itself at any time during the period of five years until the maximum be reached; it is understood that the Executive Committee through its chairman will consult with the Bishop in the choice of additional members; the Executive Committee will elect its own chairman and other officers, and is empowered to fill all vacancies.

     40. On motion of Rev. N. D. Pendleton, the following pastors and laymen were appointed a Nominating Committee: Rev. E. C. Restock, Mr. G. A. Macbeth, Rev. H. Synnestvedt, Mr. John Pitcairn, Rev. E. S. Hyatt, Mr. R. Carswell, Rev. N. D. Pendleton, Mr. H. L. Burnham, Rev. F. E. Waelchli, Mr. Richard Roschman.

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41. On motion of Rev. C. Th. Odhner the Assembly took up for consideration the subject of

     THE MOST SUITABLE PROVISION FOR THE ANNUAL MEETINGS.

     41a. Mr. Odhner, introducing the subject. said that if these meetings are to be continued annually some different provision will have to be made, owing to the demands involved, upon the resources of the entertaining societies. Among the suggestions that have been made is that of a New Church "Chautauqua," to be established at some central locality, for instance near either Erie or Toronto. We could buy land and have our own huts or tents, or camp meeting outfits; or we might have only the meetings of the clergy and Executive Committee annual, other members being free to come and pay their own way.

     41b. Then followed a discussion of ways and means, involving many particulars. Among the drawbacks that attach to a tent as a meeting place, were mentioned the facts that voices of speakers are not easily heard; the temperature is somewhat uneven, and the light trying to the eyes. An improvement might be found in having a light, temporary building at some central place in a mountain region, out of the general run of travel, yet accessible, where land and lumber would be cheap. This would furnish a summer resort for the members. Cabins could be put up in the same inexpensive way, or tents for those who prefer them. Such methods, it was thought, would relieve the housewives, and allow them to attend more of the meetings. To this plan it was added that in order not to wholly relinquish the great use of the Assemblies to the local centres, which now entertain them, the meetings might occasionally be entertained as now. Further, it was urged that when thought useful, the Assembly could go to even a quite small society if in a place where hotel accommodations are cheap, and accessible to the place of meeting; and this, without taxing the local society, yet giving an opportunity for many of its members to attend who might otherwise never do so. This would at the same time enable the members in general to get acquainted with that society and its sphere, as could occur in no other way. This promotes affection for the different centers; and at the same time the centers themselves will feel the sphere of the occasion for years afterward.

     41c. Rev. J. E. Bowers suggested Muskoka, Canada, as an ideal place for such a permanent place of meeting, expatiating on its physical and esthetic advantages, and on its accessibility.

     41d. Rev. E. S. Price thought that the establishment of a "Chautauqua" would cost more than the present plan; agreeing with Mr. Burnham as to the great use of meeting the members in their homes, and holding that the solution is, - to hold the meetings less frequently.

     41e. Mr. Pitcairn agreed that the cost of a Chautauqua would be beyond our means.

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     41f. Dr. Harvey Farrington, as an old camper, thought the cost of the plan would not be excessive, if well managed.

     41g. Mr. Odhner said that many of the members would not be able to attend a camp meeting; mothers with young children could not well leave them, nor yet bring them along without nurses and a large part of their household furnishings. He referred also to the labor of cooking under such circumstances. But when we meet in rotation, at the different places, all have an opportunity of seeing the Assembly occasionally.

     41h. Mr. N. D. Pendleton thought that the limit of our resources had been reached, and that we would have to either adopt the Chautauqua plan, or arrange that those attending the Assemblies should provide for themselves - speaking generally, - the latter plan being probably the best, and feasible at any of the large centres.

     41i. Mr. Robert Carswell feared the cost of the camping plan, and suggested having one or more large tents to be used at the centres, for sleeping purposes, to be transported from place to place.

     41j. Mr. Starkey believed that the problem should be dealt with now, when we feel more than ever before that we cannot do without our annual Assembly [enthusiastic applause]; that the difficulties in the way are permitted in order the more to call forth the effort and the wisdom which comes only where one's love is strongly aroused. He preferred going to a place of resort, as at Beach Haven, to going to a city, as had been suggested.

     41k. Mr. Pitcairn thought the summer resort plan more feasible than that of a permanent camp, which would tie us to one place, and require the care of the place the year around. He suggested supplementing the efforts of the centers in entertaining, in some such way as Mr. Carswell had suggested.

     41l. Mr. Synnestvedt, on the point of feasibility of camping, simply pointed to the fact that camp-meetings are held every year, by nearly every church in the country; and gave details as to cheap cabins and other practical matters, saying that we cannot expect all the comforts of home, but can better afford to miss them than the Assembly. He mentioned Hamilton, Ontario, as an eligible locality, giving reasons. He would have each family provide for itself, with the assistance of a Committee on Building, etc.

     41m. Rev. Fred. Waelchli believed that as soon as we establish the rule that those who attend shall provide for themselves no more will come than can be entertained at the homes of the society where the meeting is held. [Cries of No, No!]

     42. On motion the meeting adjourned until 3:30 P. M.

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FOURTH DAY--WEDNESDAY AFTERNOON, JUNE 20TH.

     43. The Assembly was called to order at 3:30 P. M., and resumed discussion of the subject of The Most Suitable Provision for the Annual Meetings.

     43a. Mr. George Macbeth favored spending any money that must be spent on a central meeting ground, right here at the center, where there can be a greater attendance of teachers and pupils than elsewhere, to whom the Assembly is most valuable. The camping idea has been investigated long ago and given up as impracticable.

     43b. After further discussion a consensus seemed to be reached, that the present plan of holding the Assemblies at the local centers can be continued if the caterer be engaged to provide breakfasts also; the General Church at the same time providing sleeping accommodations for quite a number of guests in common, as with tents, cots, etc. Regret was expressed, however, at the necessity for giving up the feature of hospitality involved in providing breakfast at the homes.

     43e. Incidentally Mr. Burnham stated that he thought there was no doubt that Glenview would be as able as glad to entertain the Assembly next year, but that they were under the impression that there was some possibility of Pittsburg getting it.

     43d. Mr. Macbeth explained that the Pittsburg folks, with all the good will possible, were practically unable to entertain the Assembly, as their place of worship will hold only seventy persons, and there is no place on the outskirts of the city where a tent could be safe from the rough characters which abound where there are great manufacturing establishments. Accommodation for the members would also be almost out of the question, owing to lack of hotel accommodations accessible to any available place of meeting. Still, they are investigating the matter of a neighboring summer resort.

     44. On motion the matter of providing for the annual meetings was referred to the General Council.

     45. On motion of Mr. N. D. Pendleton the meeting took up for consideration the question of

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     THE MOST SUITABLE TIME FOR THE ANNUAL MEETINGS.

     45a. Mr. Pendleton understood that the chief point in question was, as to whether the Assembly is to be held regularly at this time in June, so as to include the Nineteenth.

     45b. Mr. Odhner thought that the success of the celebration held yesterday made it self-evident that the Nineteenth ought to be included in the days of the Assembly. The sphere of that celebration would do more for the Church as a whole than if there had only been local celebrations.

     45c. Mr. Swain Nelson confessed to a change of heart in regard to this subject; he now believed that it would be the office of the Assembly to perpetuate the celebrations of the Nineteenth.

     45d. Mr. John Waelchli had also changed his mind on this subject. The Assembly should be chiefly a Church festival, and holding it on the Nineteenth of June would give an ultimate reason for festivity.

     45e. Mr. Bowers pointed out that the Assembly this year had been so appointed by providence as to include the Nineteenth. The grandeur of yesterday's celebration was also an indication of the Divine Providence that the Assembly should include that day, each year.

     45f. Mr. Richard Roschman spoke of yesterday's celebration as one of the pleasantest days he had ever experienced, but he hoped, for the sake of those who could not attend, but who nevertheless loved to celebrate the Nineteenth, that that day would not be regularly included in the Assembly, though off-and-on it might be included.

     45g. Mr. Acton was emphatic in his opinion that the celebration of the Nineteenth should become a permanent feature of the Assemblies. Yesterday had been the most glorious Nineteenth that he had ever witnessed, and others bore similar testimony. The reason was to be found in the powerful sphere of love for the Church which had arisen from the concentration of the spheres of the various centers. It called to mind the glorification of the Lord's Second Coming in which all the societies of heaven united; there should be such days also for the Church on earth. It was true that those who could not come to the Assemblies would be deprived of the celebration of the Nineteenth, but, vice versa, would it not be an additional reason for people to come to the Assembly, if it included that day? would it not increase the value of the Assembly, and would it not, by inspiring and elevating those who can attend, through their influence in the various centers, tend to elevate the entire Church to an increased appreciation of the inestimable value of the New Church? In order to ascertain the opinion of the meeting, the speaker moved the following resolution, which was seconded:

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     "Resolved, That it is the sentiment of this General Assembly, that, whenever practicable, the date of the Assembly be made to include the Nineteenth of June."

     45h. Mr. Alvin E. Nelson had always been opposed to including the Nineteenth in the Assembly, for the reason that so many would thus be absolutely deprived of the celebration of that festival. Nevertheless he thought that the various centers would be willing to give up the local celebrations if the Assembly were to become a great Church Festival. extending over several days, such as the one of the Israelites when once a year they went up to Jerusalem. But we could not have the Nineteenth celebration afterward, by the local centers; as experience had proved, there would be no sphere on another day.

     45i. Mr. F. E. Waelchli preferred that the question be not decided at this meeting. There are those to whom it is well-nigh impossible to attend the Assembly, except when it is held at the center where they live. It might be that these persons might be brought to think as we do in this matter, after experiencing a festival of this kind in their locality; they might prefer to be deprived of a 19th of June festival for two years in order to have the great pleasure of enjoying it the third year. But we ought to wait until they have had an opportunity to test the matter for themselves.

     45j. Mr. Bostock had heretofore been opposed to including the 19th; but yesterday's meeting had presented the subject in a new light. Nevertheless he would not care to vote for it until he had gained a better perspective, so as to be able to decide more coolly.

     45k. Mr. N. D. Pendleton also deprecated any definite action while under the influence of enthusiasm, because next year the sentiment may have changed, as it had been known to change at other times. He did not underestimate the value of emotions and impulses experienced at these meetings; they involve the very vital things of the Church with us, and when we reach the point where we are incapable of experiencing such the Church will be a dead thing with us. But it would not be well to act on these impulses until sure that we are right. We need Mr. Bostock's "perspective." Personally he was in favor of the proposition, believing that great benefits would result by having the Assembly celebrate the Nineteenth of June. Still he did not want to vote upon it at this time, because he knew that in Chicago the people loved the celebration of the day, and almost without exception there has been a great spiritual revival at that time.

     45l. Mr. H. L. Burnham spoke in confirmation of what Mr. Pendleton had said.

     45m. Mr. Acton agreed with all that had been said against taking action while under the influence of enthusiasm, and, with the consent of his seconder, he withdrew his resolution.

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In place of this he moved that the question be referred to the General Council. (Seconded.) Accordingly it was -

     46. Voted: that the question of The Most Suitable Time for the Annual Meetings be referred to the General Council.

     47. On motion the Assembly adjourned until Thursday, June 21st, at 10 A. M.

FIFTH DAY THURSDAY MORNING, JUNE FIRST.

     48. Religious services were conducted by the Rev. Waelchli, who delivered a sermon on the subject, "The Church is the Lord's," from the text, verses 1 and 2 of the Twenty-fourth Psalm.

     49. The meeting was called to order at 10:45 A. M.

     50. An abstract of the minutes of the previous meeting was read.

     51. Mr. Bostock, on behalf of the Nominating Committee, reported that the following nominations had been made for the twelve members of the Executive Committee: Messrs John Pitcairn, Hugh L. Burnham, Robert Carswell, Walter C. Childs, Robert M. Glenn, Carl Hj. Asplundh, George A. Macbeth, Richard Roschman, Samuel H. Hicks, Edward Cranch, M. D., Paul Synnestvedt and John A. Wells.

     51a. The Bishop pointed out that this is the minimum number mentioned in the resolution adopted yesterday, the maximum number being eighteen. The Executive Committee is empowered to fill out the list of members up to the maximum, according to its judgment. The Assembly was now to elect twelve members, constituting the minimum number on the Committee. The members are to serve for a period of five years.

     52. On motion of Mr. Price the Secretary was instructed to cast the ballot of the Assembly for the nominees of the Executive Committee, and he accordingly declared the above-named gentlemen duly elected, to serve for a period of five years.

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53. The Secretary read the following

     ADDITIONAL REPORTS OF THE EXECUTIVE COMMITTEE.

     The Executive Committee respectfully report in regard to the Question of Monthly Business Meetings of Local Societies, which question was referred to us by the last Assembly:

     It is the opinion of the Executive Committee, based upon their experience in places where these meetings have already been established, that Monthly Business Meetings are of decided use, and the Committee recommend their extension throughout the Church. Respectfully submitted, JNO. A. WELLS, Secretary.

     The Executive Committee respectfully report in regard to the accompanying communication from the Denver Society, which was referred to them by this Assembly, that they desire to bring this communication to the attention of any person willing to aid the Denver Society by such an investment, and they request any such person to communicate direct with the Secretary of the Denver Society. Respectfully submitted, JNO. A. WELLS, Secretary. Bryn Athyn, June 21st, 1900.               

     53a. Mr. Charles S. Smith inquired, would the term of office of the additional members of the Executive Committee, - who were to be chosen by the Committee itself, - expire when the Committee goes out of office at the end of five years?

     53b. The Bishop answered that whenever an additional member is chosen beyond the twelve, he is to serve during the period of the Committee. For instance, if he were chosen in the fourth year, he would serve only one year.

     54. On motion of Mr. N. D. Pendleton, Major B. F. Hackett, of Indian Territory, was invited to take part in the deliberations of the Assembly.

55. On motion of Mr. Odhner, the Assembly took up for consideration the subject of

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     THE ORPHANAGE.

     Rev. F. E. Waelchli, on invitation, read the following paper:

     THE ORPHANAGE OF THE GENERAL CHURCH OF THE NEW JERUSALEM.

     At our last Assembly, the Bishop made the following statement of one of the principles of our body: "The true field of Evangelization is with the children of New Church parents. In order to occupy this field 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.... 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."

     The field of evangelization, pointed out in these words of the Bishop, is that which receives the first attention of the General Church of the New Jerusalem in its evangelistic work; and in order that this field may be more fully occupied an Orphanage of this Church has been inaugurated. The orphanage has been established so that the children who are receiving the benefits of this work of evangelization, performed in New Church homes and in New Church schools, may not be deprived of these benefits, should their parents be called to the other world; it has been established in order that those may be saved for the Church who might otherwise be lost to it; it has been established for the sake of the salvation of souls.

     A New Church orphanage, in which the children are surrounded by New Church home influences and educated in a New Church school, is not a new thing with us. Such an orphanage was instituted some 16 years ago by the Academy, and during the few years of its existence a number of children were under its care. There are those who can today testify to the good results of that work. I might mention the case of one boy, now a man, who was cared for by the orphanage, and whom I have frequently met during the past three years, and found to be a loyal and earnest New Churchman; although after leaving the orphanage he had for nearly ten years no association whatever with Academicians, he remained true to the principles in which he had been educated.

     For reasons not now necessary to state, the orphanage of the Academy was in time discontinued. But the love for it remained. This love could not die out, for it is a one with our love for the cultivation of the true field of evangelization. It could not be otherwise, therefore, than that the orphanage should some day be revived; and it has now been revived. We have an orphanage because we must have it; we can't help having it; its existence is involved in one of the fundamental principles of our body, - in the principle that we must look chiefly to the children of New Church parents for the growth of the Church.

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     The story of the revival of the orphanage is interesting: At a meeting of the Council of the Clergy, held in Berlin after the close of the last Assembly, the question of the best means of extending the Church was considered. No one, so far as I am aware, had the idea of an orphanage in mind when the discussion of this question opened; but under the Lord's guidance the common thought was led to the point where this idea could be insinuated by the angels, and then, as by inspiration, the Bishop uttered the thought that we need an orphanage as a means for keeping in the Church the children who lose their parents. There was immediate, unanimous approval of this sentiment by all members of the Council, and the Bishop thereupon decided to lay the matter before the General Council and the Executive Committee. This was done, and the proposition met with the unanimous approval of these bodies also. There then followed the announcement, in the December number of New Church Life, for 1899, of the inauguration of an Orphanage for the benefit of orphan children of members of the General Church.

     Cannot we see in these circumstances the guidance of the hand of the Lord? The time had arrived for the inauguration of this use; we were ready for it; therefore the Lord has established it with us. This new use has come from the Lord. We do not regard it as a burden placed upon us, but as an additional means which the Lord has granted unto us, whereby we may co-operate with Him in the establishment of His Church. It is through man that the Lord does good to men; it is through us that He in His Mercy will now effect the good of preserving for the Church the orphans who may be left in our midst. The Lord Himself has put the affection for this use into our hearts; let us therefore cherish it, and thank. Him for His loving kindness in granting it unto us.

     The use of the orphanage is both a natural and a spiritual use of charity. It would be merely a natural use if our end were nothing more than providing a home and sustenance for orphans: but as our end is also, and indeed primarily, the providing of the means for salvation, this use is also a spiritual use of charity, by the performance of which we are brought into consociation with the heavens, where all uses are spiritual. Were our end merely the performance of a natural use of charity, there would be no need for the establishment of an orphanage of the General Church, as in such case it would be wiser to co-operate in the support of the institutions of the world, which well perform this use; but as our prime end is the performance of a spiritual use, the institution of an orphanage of our own becomes a necessity. An Old Church orphanage cannot save our children for the New Church, but will alienate them from it.

     An incidental use of the Orphanage is that its existence will bring to parents of small means a feeling of relief and security in regard to what might occur should they be called to the other world. All true New Church parents regard above all else the eternal welfare of their children, and therefore they can hardly otherwise than feel something of anxiety lest their children might be lost to the Church, should these be left orphans without provision for their being educated within the Church. The existence of the Orphanage relieves them of this anxiety.

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Recognizing the benefit thus derived from this institution, all parents of our body should support it to the best of their ability, though with due regard to the needs of other Church uses. Still, our prime motive in the support of this use should not be the thought of the benefit we ourselves might some day derive from it, but rather the thought of the importance of the use in itself. Let us contribute to the use, because it is a means for the promotion of the growth of the Church. No one knows whether or no his own children will ever be wards of the Orphanage; thus no one knows whether he will ever receive an external benefit as a return for his support; but everyone can know that he can receive an internal benefit, which is the delight felt in doing that which will promote the good of the Church. We are taught that the delight in the doing of good is the reward which the Lord bestows upon those who do good from the love of good. Within this delight dwells heavenly happiness.

     From the November number of the Life, for 1899, it appears that when the establishment of the Orphanage was considered at a Local Assembly in Huntingdon Valley, there was some doubt as to whether the benefits of this use should be extended to the Church at large or be limited to members of the General Church. In the December number following, the Bishop announced that the Orphanage is inaugurated for the benefit of the children of members of our body; but that 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. If, in the Providence of the Lord, this hope is ever realized, the Orphanage will become a most important and powerful means for evangelization. We shall then be able to adopt orphans not only from the Church at large, but also from without the Church, and so educate them that they may become New Church men and women. By adopting children from without the Church, and leading them to the Church, there will be performed a work of evangelization the results of which will be far beyond anything attained by what is called missionary work. I believe we shall some day do that work. I believe that the doing of it is one of the ends of Providence in the establishment of the Orphanage. I also believe that when the day comes that we shall be able to extend the benefits of the Orphanage to children without the borders of the General Church, we shall find those children rather without the Church at large than within it. There exists in the Church at large a deep-seated prejudice against the General Church and its schools, and we can find no signs that this prejudice is dying out. There are very few persons in the Church at large who would send their children to a General Church school, even if they had the fullest opportunity for so doing; for the most part they prefer to send them to Old Church schools; there are many who would rather see their children lost to the Church through the influences of Old Church education, than see them saved to it, if the only means to this end were education in a General Church school. There is therefore little room for hope that many orphans from the Church at large will ever be placed under the care of the General Church.

     The fact that the Orphanage of the General Church will be but little appreciated by the Church at large, is a full refutation of a certain argument which has been advanced against limiting the benefits of the Orphanage to children of members of our own body, namely, the argument that by thus limiting the use we place an external premium on General Church membership, so that persons may be led to join the General Church for the sake of the possible benefit they might derive from the Orphanage.

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No one would do this who does not regard with favor the means which the General Church employs in order to keep the young in the Church, and these means involve teaching the young the principles enunciated in the Bishop's Address a year ago. Only those who favor these principles would wish to have their children cared for by our orphanage, and all such persons we heartily welcome to our body.

     In the announcements of the inauguration of the Orphanage it is stated that the family offering, or offering made in family worship - or at some other set time in family life - has been proposed as an efficient and suitable means of contributing to the orphan fund. All who have acted on this proposition can probably testify to its value. Not only does it open the way for the making of small contributions without lessening the support of other uses, but it also serves as a means by which valuable remains are implanted in the children, who, as experience proves, contribute with great delight to this use from their savings. In childhood man is in "truth natural not spiritual;" and we are taught that "it is a truth natural not spiritual within the Church, that good ought to be done to the poor, to widows, and to orphans, and that to do good to them is the charity which is enjoined in the Word; those who are in this truth mean by the poor, the widow. and the orphan, those who are so named." (A. C. 5008) It is in accordance with this kind of truth, and only in accordance with it, that children can do the good of charity which is taught in the Word; and if we provide for them the means of doing it, as we do by giving them an opportunity to contribute to the orphanage, there will be laid in them the foundation upon which can be built up in later years the life of charity in accordance with spiritual-natural truth, i. e. the life of charity which recognizes what is meant in the internal sense of the Word by the poor, the widow, and the orphan.

     It is in order, and therefore well, that we instruct the children that by contributing to the orphan fund they are obeying the Lord, who teaches in His Word that this good should be done; they will receive this teaching with delight, and it will increase their pleasure in contributing to the use. It is also well to keep before the children the fact that the Orphanage is a use of the Church; for their love for the Orphanage will then awaken in them a love for the Church to which the orphanage belongs. This will indeed be a merely natural love, but such are all the loves of children. It is our duty to so guide their natural affections that these may in time become the receptacles of spiritual affections. There is yet a still higher idea which may be imparted to the children, namely, that their contributions to the Orphanage are in reality an offering brought to the Lord, so that He may, by means of the men of the Church, provide for the orphans, who so much need His loving care.

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     While the family offering seems to be pre-eminently appropriate for the support of the Orphanage, still contributions to this use can also be made at other times. The thought occurs that the Orphanage is an institution which might well be endowed. and which we might remember in our wills, - that is, if we happen to have anything to will.

     But I do not propose to make an appeal for the support of the Orphanage. I shall not ask that we sing a hymn while the plate is passed around. This would be not only contrary to our custom, but also in the present case quite unnecessary. No appeal need be made for the support of the Orphanage. The use appeals for itself.

     56a. Mr. Acton asked the Bishop whether the announcement concerning the Orphanage, in the Life, referred to by Mr. Waelchli, might be interpreted as limiting the support of the orphans to those of members of the General Church, excluding all others, at least until the Orphanage should come into possession of a large fund; or whether discretion would be allowed.

     56b. The Bishop: "There is nothing in the announcement that would interfere with the discretion of the authorities of the Orphanage. It is stated in a very general manner, and there is nothing in the language that would put any limit upon their judgment in application."

     56c. Mr. Acton: "I was much impressed with Mr. Waelchli's introduction to the subject, in which he brought out that the use of the Orphanage was a continuance or a carrying on, as it were, of man's part in the Lord's work of the salvation of souls; that our body, in establishing an Orphanage, is to provide for children who are helpless and whom we can assist, and who may be given to us, - to provide for them, not primarily that they may be clothed or educated, but that they may become Newchurchmen on earth and angels in heaven. If we keep that in mind, it seems to me we ought also to keep in mind that we cannot limit this use; that the only limitation there can put upon it is a limitation, not of intention, but of means. I think it is important in the announcement of the Orphanage to recognize this, and not to impress it on our minds that the Orphanage is only for the children of our own members. The support of our own orphans must necessarily and naturally be the first use, and it may, perhaps many times will be, the only use we can perform. But let us not in our minds limit this use to our own children; let us think of it as a use for the bringing in, as far as we can. into the Church, and preparations for life in the world and life in heaven, of all whom the Lord may bring to us. and whom the Lord also gives the means for serving. There may be times in which orphans may be left among us who are not the children of our own members, and we may be able to assist them. We should not be limited by any impression on the minds of the contributors to the Orphanage that the money they have contributed is solely for the use of children of members of our Church.

     I make these remarks not with the idea of expanding this use to the whole world, but to emphasize the fact that discretion in using the funds of the Orphanage must be left with those who are in charge of the use."

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     56d. Mr. Odhner: "The Council of the Clergy has recommended this use; the General Council has taken a similar action; the beginning of an Orphanage Fund has been made. What is necessary for the Assembly to do in order to make it a permanent institution of the General Church of the New Jerusalem?"

     56e. The Bishop: "No action is necessary by the Assembly in the way of legislation, because the use is now in operation, and all that is needful is for the members to express their approval or disapproval, as the case may be. In the Bishop's report it was stated that Mr. Walter C. Childs had consented to accept the office of treasurer of the Orphanage. I would state, in that connection, that no Orphanage Board has yet been organized, but that the General Council, which as you know is the Bishop's council, has constituted itself for the present an Orphanage Board until such time as it may become necessary for a special Board to be appointed. As was stated in Mr. Waelchli's paper, there was not only consultation on the subject in the various councils and committees, but in addition, the matter was brought up in the local assemblies in the larger societies last fall, and unanimous approval was expressed in those assemblies; and upon the strength of all this, the announcement was made in the Life for December, 1899. It was decided not to wait until the Assembly should meet, because the almost unanimous views of the Church had been obtained upon it, and to wait six months for the Assembly to act was considered to be a merely formal matter; and so it was decided to announce at once the inauguration of the use. The subject is now before the Assembly. There is nothing to prevent the Assembly doing anything they may please to do in the matter. It would, no doubt, be well if the Assembly were to confirm in a formal manner the action that has already been taken."

     57. Mr. Acton offered the following resolution, which was seconded:

     "Resolved, That the Assembly views with pleasure the establishment of the Orphanage, by the General Council."

     57a. Mr. N. D. Pendleton: "It seems to me that the motion is somewhat misleading, since from it it would appear that the General Council had inaugurated the thing, as a Council, which is hardly the fact."

     58. Mr. Acton, at the suggestion of Mr. Pitcairn, and with the consent of his seconder, amended his resolution so as to read:

     "Resolved, That this Assembly views with pleasure the establishment of the Orphanage, within the General Church."

     58a. Mr. N. D. Pendleton: "It is and has been my conviction for a number of years, that the Christian world is to be redeemed through the establishment of orphanages in the future on a large scale, and by New Church evangelization instituted with the children. It is perfectly evident that the New Church can hardly live if it is to depend solely upon those adults who come into it from the Old Church.

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Now, if in the Lord's Providence, thousands of children were to be given into our charge, while it is plain enough that not all of those children could be saved, even by a genuine New Church education, yet we may well believe that a great multitude could be made faithful and true Newchurchmen by being raised up within the sphere of the New Church. It is my belief that the Lord will give the Church this work to do on a large scale just as soon as fit teachers can be prepared for raising such children. I believe also that such teachers are now being prepared to do this work; that when the teachers are given, the means will be given, and then we will have the children, and one of the most glorious works that has ever been seen in this world will be inaugurated, towards the salvation of the Old Church children who are left orphans."

     58b. Mr. Odhner: "The history of the New Church confirms what Mr. Pendleton has said; for without a genuine New Church education a New Church orphanage is of very little value. There have been various movements for this use. The first New Church orphanage ever attempted was established at Reutlingen, in Wurtemburg, by Gustav Werner, a very remarkable man, who had been a preacher in the Lutheran Church but was excommunicated on account of preaching "Swedenborgian" doctrines. He went to work and established a self-sustaining orphanage; that is, he took orphans from anywhere, and as the children grew up, he made them work for their living at the Orphanage and it became quite self-sustaining. It is yet in existence, and on the natural plane it has done a great deal of good. But though it was intended to be a New Church orphanage I do not believe that half a dozen Newchurchmen have come out of the whole institution. The same has been the case in England. There is a New Church orphanage in London which has been in existence for a number of years, but, as in Reutlingen, there is no New Church education in connection with it. It is a natural charity, not a spiritual one. It is a good thing, good for the orphans who receive their natural support, and good for those who support it; but as a New Church institution it is a failure. A distinct New Church education must be provided for, before there can be a successful New Church orphanage. But distinctive New Church schools have now been established, not only at Huntingdon Valley, but in various centers; and I believe that every one of the local schools is going to be a feeder to the Orphanage, an instrumentality in this great use. For my own part, I do not believe that it is necessary at this time that all the orphans should be located at Huntingdon Valley, nor that we must have a great orphanage house here; but as the Lord sends us children, - perhaps with a mother, or perhaps without either parent. - I believe that the various local centers can enter into this use, each taking one or more orphans, and the whole Church thus co-operating in supporting the orphanage. Since there are schools in so many of the various centers the internal for the use has been established. It must be directed, of course, from one center, but as to the actual performance of the use, I believe it could be done by the Church as a whole."

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     58c. Mr. Burnham: "We necessarily cannot have, for a number of year, a very large fund; but if this orphanage is established by the Church with the idea of co-operating in the saving of souls, there is doubtless much that can be done in the general way that Mr. Odhner suggests. If those families who feel that they can take care of another child, perhaps for an indefinite time, or for a year or so, were to notify those who have charge of the orphanage, of their willingness to take any worthy child, we would then have a practical orphanage in a very short time. Scattered through the different localities where the General Church exists, there are doubtless families who would be willing to take and support children of New Church parentage. From time to time I have met a number of persons in the different centers, who have spoken of adopting children, but the difficulty seemed to be that they could not get just the kind of children they desired. They would of course prefer New Church children. If all those who have such a desire would manifest that willingness to co-operate with those in charge of the Orphanage, and would make a statement to that effect, children may be found who would be very desirable additions to the family. There are a number of things that we can do. I know of one family, with already quite a number of children, where one of the little ones was taken into the other world when only a few days old. The mother afterwards said to the father: 'I wish you would see if you cannot find a baby that I can bring up in place of the one that has gone into the other world.' This shows what may be done. Those that have the love of children would be glad to put this use in operation, and we could take care of a great many orphans in that way, provided we husband our resources and work together. If we are waiting to create a fund and establish an institution with a corps of assistants. we will never, in the lives of many of us, see such an institution established; but if we really want an orphanage, the way to proceed is to do it with such means as we have at our disposal, and we have very large means if they are used in that way.

     58d. Mr. Carswell: "The orphans appeal to all of us. As I was left an orphan in early life I thought I would try to do wonderful things for them, but my work has gone in another direction entirely. However, it seems to me that something in the line of what Mr. Burnham has said would be most useful. In every city there are thousands of orphans who are herded together in various institutions, sometimes a thousand in a single one. It seems to me that an orphanage such as has been suggested could be commenced immediately. The pastor of each society could take the names of persons in the society who would be willing to receive a child, and in that way we could perhaps take care of all that would come within our reach. The orphans could then attend the school of the local center, and in many cases it could be done without any expense to the Orphanage itself; and in this way, if the Orphanage should grow, it could grow without bounds, because as the members of the Church multiply, the orphans would come in gradually, and so increase the families in the different centers, without putting a special tax on them as if a whole host would be gathered together in one place.

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I can see many objections to any great house or place of living together. It may, of course, look nice on the street to see perhaps a hundred or a thousand orphans parading, all dressed alike and cast in the same mould. But that is not what we want in the Church. We want individuality, and we want to preserve all the individual characteristics of the children, only directing them in the right channel. The pastors of each society, or perhaps a committee, could advise with the heads of the Orphanage, and all the orphans could be under the special guardianship of the Bishop, and of those who have charge of the orphan fund."

     55e. Mr. Odhner: "The Bishop has just suggested to me an inspiring thought, that the whole of Heaven is a grand orphan asylum, and it is from there that we may learn the principles on which to conduct our orphanage. Every little soul that leaves us to enter the spiritual world, is really an orphan, and is taken up immediately by the loving arms of the angels - not to be placed and drilled in any one great institution, but each one to be brought up as a member of an angelic family, each one having his or her own adopted mother. The children are brought right into the homes of the angels, and that, I believe, should be our example, as far as possible. Those of us who have lost little ones, - who are parents of orphans in the other world, where they have been taken up and cared for by the angels, cannot but feel that we would wish to do unto others what others have done unto us."

     58f. Mr. H. Synnestvedt: "Mr. Odhner's last remark touches the heart very nearly, and shows conclusively what is to be the true quality of this work as done by the New Church. There is the widest possible difference between the idea of an orphanage as it exists in the Churches around us, and as it should be among us. We have our pattern in the great work that the angels themselves are doing for all infants of whatsoever parents, from whatsoever land they come: for, as we know, all these are taken under the auspices of the Lord and distributed and taken care of by the various families in heaven, to each one as many as they desire or can take care of, from the quality of their love and wisdom. This, it seems to me, is our pattern. If our end in view were the establishment of an external body, - if to raise children for the Church meant to us, as it does, for instance, to the Catholic Church, the preparation of members of a grand ecclesiastical body.-then the great orphan asylums, with their mechanical methods, would be the means of doing this cheaply, economically and effectively; for their efficiency consists in the stunting of the understanding of the children and drilling into them a great amount of ritual and external things of various kinds. But what we want to do is to bring to the orphans the blessings of heaven. of spiritual life, of a life of charity and of conjugial love; this is the end we are aiming at. But how can we do this by means of a great institution? How can it be done apart from the sphere of loving fathers and mothers, so that there will be the conjugial sphere into which they can come, - something of it at least, such as it is in the Church?

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Our work is internal; our ends are internal. We do not propose to take up any children with the lust of building up the external Church or adding great numbers. Let not that thought come into it, because it will destroy it. We can never come into a realization of the things we desire in that way. Our aim should be an internal one, namely, the happiness of those little souls, so that they may have every opportunity, in the Divine Providence, to share in the heavenly blessings which the Lord gives to His Church, and intends, through the Church, to give to all mankind. That should be our aim, and that being the duality of the use and the aim, it requires different instrumentalities. I cannot conceive of any possible success in this line and in this quality by means of such institutions, - even the most perfect of them, - as Girard College, for instance, which I regard as the best equipped anywhere; or the Mary Drexel Home, with which we are familiar here; or any of those places. I may be mistaken in this; but at any rate, let us look first to the internal quality and see how distinct it is from what is aimed at by the Catholic institutions and the orphan asylums, which lack the influence of home, and which, as we have been told, have not a good influence upon the children. They lack the "remains" of domestic affection and love which should make childhood the granary for storing up, as it were, the food on which they will draw in the life to come. Why is it that so many orphans, in their adult life, are so strongly impressed with the idea that they want to do something for other orphans? It is because they feel that that which the parents can give them in fullest measure has not been sufficiently supplied to themselves. They feel a great lack, and a great yearning, and they wish to supply it; but I do not think they can supply it except by surrounding the children with what the Lord intends, by emulating His order in putting them into families, in some way or other, - it may be a large family, indeed, as many as twenty or more in a house, yet so that the family sphere and government is there, and not machine government and external order, substituted for this. We are not anxious to bring the children into the external Church, - that sphere of anxiety is a lust, and it takes away the true freedom of the young, and interferes with their coming into the Church. I believe that such anxiety is an infestation and ought to be carefully guarded against. If we trust to Providence we may realize that our end and object is to give them internal things from which the external associations will follow as consequences."

     58g. Mr. Acton: "The thought was suggested to my mind by that beautiful idea which came from the Bishop, and which several speakers have dwelt on, that - heaven is the great Orphanage, - that in heaven the use of the orphanage has no limitations, and that therefore in the Church the use of the orphanage has no limitations. The limitations that we see, - the limitations of our means, - are not real limitations; for heaven flows into the Church, and the Lord through heaven, and He there performs those uses that are necessary. The means that we have at our disposal, or the means that we will have in the future, are all under the government of the Lord's Divine Providence.

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The Lord has this use under His Divine auspices, and He gives us the means to perform the use, so far as the use is necessary. All that is necessary for us to do is to learn of Him as to the proper performance of that use, and the more we see how to perform it, the more will He give us the means to perform it."

     58h. Mr. D. H. Klein: "The Writings speak of eleemosynary acts of charity, which are caring for the poor, the widows and orphans, and they are differentiated from genuine acts of charity, which are of love to the neighbor. Genuine acts of charity are part of man's regeneration; the eleemosynary acts of charity are those which he may or may not perform. He is left in freedom in regard to that. But I see in this movement that it is not merely an eleemosynary act of charity, if we have in it the end of the upbuilding of the Church and the eternal salvation of infants and children; it is more. We have spoken about the good which will come to the children by this, but it seems to me that in addition, our Church will be strengthened and supported by this, - that we will grow in spiritual life, if we keep our love of it undefiled from anxiety - from that which Mr. Synnestvedt has warned us against, the mere lust of increasing our Church organization."

     58i. Mr. Burnham: "We can see what a great use it would be to the Church throughout, if the orphanage was taken up in this way. Where there are large families the little children would contribute at the family worship, out of their little savings of money that has been given to them, towards that use. Those who could actually take the children into the families, and those who could not, would be contributing towards the use, and thus the entire Church would be acting as a whole, and it would create a feeling of brotherhood among the children themselves that would be exceedingly useful. We know that at the present day in the world children are apt to look down upon orphans, or those that are taken into a family, as being dependent, and as being there in a different way from themselves; but that could be done away with if there were a number of families that had some of these orphans with them. The orphans then would be treated just like children of the family, and be made members of the family, and if that was the case they would take a different stand in the world. They would grow up with the same feeling and surrounded with the same care as other children, and they would be recognized as brothers and sisters by the others, and the use to the children in welcoming these little ones into the brotherhood and sisterhood of that family would establish remains in all the others that associate in the house where the orphan is taken in. It would thus establish a brotherhood; it would establish affection; it would establish remains there, which. as Mr. Klein has said, would be of great value to the Church, and not only to the orphans. In this way all may cooperate, some contributing with funds, others, if they could, contributing entirely to the support of the children; those who cannot give much to it but their time, could receive assistance from the fund. If we were all united together and working together in that way, the mere carrying on of that use would be of incalculable value to the Church as a whole; the affections that would be aroused would be something that we cannot estimate."

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     58j. Mr. H. B. Cowley: "We all know that the most potent and the most lasting influence in the education of a child is that of the home. The home sphere, especially of the mother, and, later, also of the father, and of the general sphere of the other children, is a most powerful one. It seems to me that the lack of this home-sphere is the one reason why the orphan asylums in the world are not of so much use in a spiritual way to the children. They have not got a home. But by taking the orphans into the actual homes in the New Church, there will be given them a home, a real home; and the remains which are planted there will come out and be of use to them in their entire spiritual life."

     58k. Mr. N. D. Pendleton: "The discussion has been very useful in showing that the home influence is the most potential one we could have. At the same time we may well conceive of a situation, which is hardly before us now and may not be for many generations, when the homes may not be adequate for the purpose, and when some special institutions may have to be established. I do not think that we could at all compromise the future by maintaining that such institutions may not under certain circumstances be in order; and it may be that an institution could be established which would have the essential elements, or most of the essential elements of the home. It should be remembered, on the other hand, that all homes are not all that may be desired, and that under some conditions an institution might even be better than certain homes. The institutions, such as they are today in the world, are not, however, at all what we want. The home is, of course, the ideal for which we would strive in our institutions. In speaking of an institution for orphans. I am not at all influenced by any lust of increasing the body of our Church unduly or rapidly; it would, indeed, be a source of great congratulation if a majority or a large percentage of the orphans were to become members of the Church. I think, however, that it is useless for us to waste much time in discussing these institutions. The only practical thing before us is to stimulate the thought and affection for this use throughout the Church, and to take care of those whom the Lord brings to our doors. I believe that if the affection for this use is aroused, we will be able to take care of all those who may come to us, by means of individual homes in our midst."

     58l. Mr. Odhner: "The suggestion of receiving orphans in our homes may be considered somewhat Utopian, unless we take into consideration also the practical difficulties which we will have to meet. We talk very glowingly of receiving all in our homes. but as a matter of fact, it is very difficult to get any family to receive an orphan in their home. We have had that illustrated in this very community during the past year. Yet, while the plan will be very difficult to carry out, it is the only thing to do. I think, however, that the members of the Church need to repent somewhat of an unwillingness to sacrifice their own comforts in order to open their homes to those that may come.

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We can talk about it on the floor here, but when it comes to the point, those who can best afford it are the last who are ready to do it. Still, let those who are not thus ready give assistance by their means to those who are willing to take the children. I do not mean that each one should adopt children when they cannot; but all can assist in providing for the orphans who are received into the homes, and thus it will be the united work of the whole Church."

     58m. Dr. Farrington called attention to the Philadelphia House of Refuge, which had lately removed to the country and had constituted itself a kind of community, the institution being distributed into a number of cottages. This had been found more effective than having all the children in one big house, as before. This suggested the possibility of our having an orphanage in the future in one institution, and still avoiding the crowding and herding together.

     58n. Mr. Price: "The remarks of the last speaker suggest something practical. I am not opposed to the idea that has been brought forward about the adoption of children in families. I think that it is the ideal way. I do not think it is Utopian; but it has its very decided difficulties. It is a very difficult thing to bring up properly the children born into one's own family, and there always enters in the problem of the mixture of disposition when bringing in a child from other sources. It is only here and there that one may find what may be called a cosmopolitan woman, who will fully appreciate the disposition of every child. Such women, when they can be found, - and I think that the); can be found, - they are the ones for the institutions. I do not believe that our orphanage system will be a success in the future if we exclude the idea of the institution. The Divine Providence indicates to a family what it can do, by way of the number of its children and its means - though it is not so much a matter of means as it is a matter of disposition. I think we ought to be careful about putting a burden upon the conscience by emphasizing too much that people must adopt children. Let us do all we can to support them; let us not turn them by. It would be, as has been before remarked, flying in the face of Providence to turn by a case that comes before us; but the case is better dealt with when it comes."

     58o. Mr. H. Synnestvedt: "I quite agree with Mr. Price that one must not lay burdens upon the conscience of the Church in regard to taking children into families. My thought is that the care of the children should be in a way which emulates the family as much as possible, - to get away from the machine way of doing things, which cares for their bodies and prepares them for doing a use in this world, but necessarily, - on account of the numbers, the lack of married partners as guardians, and the conjugial sphere as the central sphere of those things, - deprives them of the remains which are necessary for the building up of the Church, which is an internal thing. I believe also with Mr. Price. that those who have a special love in that direction are able to form such centers, and to form a center which will perhaps take in as many as twenty, or even more, and to take them into the house and make it a home, not a great big institution, which is anything but a home, a sort of warehouse for children."

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     58p. Mr. Hyatt: "I think the warning that Mr. Price has given is one that it is very essential to consider. We have been given the example of the angels of heaven in regard to the care of children, and we know, as a general principle. that we are to emulate what is done in heaven; but it seems to me we should remember that the angels of heaven are regenerated human beings, and that we are very far from being angels; and that therefore we should follow this principle, which is very distinctly stated in the Writings, that we should cease from seeking what good we can do, - only shun evils as sins, and then the Lord will lead us. With regard to admitting the orphans into the homes, we all know that we find it very difficult to enter into the state of those who are not our own. Difficult as it is to deal with our own children, while we are regenerating, it is very much more difficult for us to deal properly with children that are not our own. Therefore, although it would not do for us to refuse to do that work, yet at the same time we ought to recognize it as a serious duty to undertake. Therefore I think we ought to restrict ourselves to those cases which Providence plainly indicates that it is our duty to take care of, and not to put ourselves in the place of Providence; but in all things to try to submit ourselves to His leadings and indications."

     58q. Mr. Czerny: "That there are difficulties in the way does not imply that they cannot be overcome. No use could be established if we were deterred by difficulties. The Church itself has been established with difficulty. The schools have been established with difficulty. One of the great uses, to me, of this discussion is that it shows us the importance of the subject, so that if there are persons who are not in a position to take children into the family, they can at least see the use of supporting it in some way. It seems to me just like the school use. Not every person can enter into the school use, but all can contribute to it, and many can send their children to it. It is not necessary for every person or family to take in children, but it is important for every one to see the importance of the use and support it with the utmost of their means and their power."

     58r. Mr. Acton: "In connection with what Mr. Hyatt has said, I would like to call attention to the teaching that it is not every society of heaven that take care of infants, but only one society, - an immense society, indeed, but small in comparison with the immensity of heaven; it is a society of women who are particularly in that love and particularly adapted to it; and it indicates that it may be a positive injury for every family to take in children, because they may not be fitted to take care of children other than their own."

     58s. Mr. Odhner: "I do not recognize that doctrine; that is not the teaching."

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     58t. Mr. N. D. Pendleton: "It is at least said that there are mothers who have a certain special love, and who are able to love the children as their own. I tell you it is a truth that not every woman is able to love another child as she is able to love her own. There are a few who are able; but when it comes to the performance of the use, it is clear that the work to be well done must be in the hands of women who are able to love the children of others as their own. It is not universal at all. An indication has been given in what is said about mothers in the other world. and I venture to say that teaching has been a source of great joy to many a mother who has lost a little son, - to know that the little one was going to be taken by an angel-mother who had that wonderful love. It is a peculiar love - peculiar to some angelic women."

     58u. Mr. Burnham: "I think that the caution that has been suggested to us, that we do not rush into this thing in a state of enthusiasm and feel that it is a duty, is a wise caution. We can readily see that if a child were introduced into a family for any other reason than from affection, if that child was not welcomed into the family by the parents and by the other children with almost that same delight that a little baby is welcomed inter the family, - if that affection did not exist, there might arise a state of criticism on the part of the parents, and if such thoughts of criticism came into the minds of the other children, it would affect the stranger child, and it would be a most harmful thing. If children would be welcomed into the family it must not be in name, but they must be welcomed with that same affection and as absolutely as the others are. It may, perhaps, be practically impossible for it to be absolutely the same, but if people welcomed them in from affection, and consider what they are doing when they take the child, and prepare their minds to welcome that child as a blessed addition, the same as they do a baby into the family, and if all the other children and the parents treated it the same way, it would be a beneficial thing; but if there is any state of criticism - any opposition - the child will grow up feeling that it is different from the other children, and it would be exceedingly harmful. So we must not enter upon this unless we do it from affection; unless we receive it with delight and feel that it is a great blessing and joy to have that child come in."

     58v. Mr. Cowley: "My Hyatt spoke of indications; that we should not act unless there are strong indications of the Divine Providence. It seems to me we do not want any stronger indication than the existence of that affection, and when such is the indication I think children could he found - indeed, that it would even be right to hunt for them, if a child may not be presented at once to the orphanage. That is the indication, - that there are mothers who have that special love, and who can love other children, and trust them the same as their own children."

     58w. Mr. Starkey: "I entirely agree with the point, that the affection should be present as an essential prerequisite and indication. At the same time none of us have entirely consistent affections; in fact, quite the contrary.

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I might even conceive of a child being taken into a family where at times they would be conscious of the fact that the child was not their own, and from that state treat it somewhat differently, although the prevailing state was one of affection for it. I would not like to see that point pushed so far as to require, that the child should never, positively never, feel that it was in a different relation from the other children. Otherwise we would make the use almost impossible. On the other hand, I recognize that we do need to restrain our judgment in taking on obligations, and not be too anxious to take an 'orphan, frequently.'"

     58x. Mr. Glenn: "I want to add just a word in confirmation of the position that the taking of children into families can be successful, and that the distinction between the children of the family and the others need not be marked. I was brought up, so to speak, partially in an orphan asylum. My father and mother took several children into our family, three of them as little children; and they lived with us until they were of age. There were three or four others who were taken into the family and lived there during a long term of years. I do not think we, the children of the house, knew any difference, as to our feelings, between those born there and those that were brought there by Providence as orphans. I believe the real difficulty in the case is to obtain, in the first place, a desire to have the children introduced into the family. Once there, I believe they would have to be pretty difficult to manage if the affection of the mother at least, and all those with whom they were associated, would not grow to such an extent that it would be felt a loss if they were taken away. I do not say this to minify what Mr. Hyatt and others have said as to the care that should be exercised in selecting. I also realize that it entails difficulties, - difficulties of training, and, of course, the ordinary difficulties of care and maintenance, - that are well worth considering; and I agree with those who have said that we should be very careful that in all that is done full freedom should be maintained. If a person with means and one child says, 'I have reasons for not desiring to introduce another child in my house,' I think no individual in the Church, nor the whole Church, has a right to criticize, even in thought. I believe the introduction of that element would destroy that use in the Church, in so far as it is harbored; but if. on the other hand, the use is simply presented as has been shown, I believe that children introduced into families would, - I might say in almost every case, - gradually appeal to the affections of the families, both parents and children, in such a way that invidious distinctions would not be noticed at all; and if such distinctions should present themselves at times, there will be the best opportunity to check something in the other children, as has been suggested. It could be a very valuable lesson to teach them that the fact that they happened to be born in that family makes them no better than anybody else."

     58y. Mr. Bostock: "Any idea of making it a duty to take children into the family is not to be thought of. Several speakers have spoken of that, and have shown every one ought to be free. I wish to emphasize the fact that it is a doctrine of the Church that a man's use of charity is the use that he performs in life, the use which he performs day by day.

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All other acts of charity are outside of that. Therefore, while every use is in itself a use of charity to the man himself, he has his one use of charity, which is the use he performs. If he makes charity to consist in performing these other acts outside of his use, it is taught in the Doctrines that there is great danger that he cannot be restrained from taking merit to himself in it. Therefore it is very important that in reference to all such other acts as come outside of our use, there should be a spirit of freedom in the Church, so that such uses may be performed by people from affection given by the Lord. Now if we shun evils as sins, and perform faithfully our duties of charity, the Lord gives to us affections for all these other uses in greater or less measure, to each one differently, according to his own genius; and by that means He supports those uses which have to be supported by universal or general co-operation. Of course this could not be done unless the subjects are brought up - unless appeals are made - and yet it is necessary for each one to feel that his use of charity is his duty; and that in these other things he should be moved by affection, so that he takes no merit to himself for doing them, but does them from delight."

     59. The question being called for, the Assembly now adopted, unanimously, Rev. Acton's resolution, as follows:

     "Resolved, That this Assembly views with pleasure the establishment of an Orphanage within the General Church of the New Jerusalem."

     60. On motion the Assembly took a recess until 3:30 P. M.

FIFTH DAY-THURSDAY AFTERNOON, JUNE 21ST.

     61. The meeting was called to order at 3:30 P. M.

     62. Mr. Pitcairn read the following communication to the General Assembly, from M. Fernand Hussenet, pastor of the Church of the New Jerusalem in Paris.

     COMMUNICATION FROM M. FERNAND HUSSENET.

To the General Assembly, etc.

     "Dear Brethren - On the occasion of the opening of your annual Assembly. having for its end the more and more firm establishment of the New Jerusalem, in the world, permit a brother, very far from you by natural distance but among you by thought - for which there is no distance - to offer my wishes for your happiness, and to pray our Lord Jesus Christ to bless your works.

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The Lord tells us: "I Pray for them that they all may be one; as Thou Father art in Me and I in Thee, that they also may be one in us: that the love wherewith Thou lovest Me may be in them, and I in them." (John xvii, 21, 22, 23, 26.)

     "These words of the Lord are eternal: they signify the Divine Marriage of the Divine Good with the Divine Truth, whence descends the Celestial Marriage and Conjugial Love. It is Conjugial Love which unites us to Heaven and to the Lord, which love exists only in the New Jerusalem. And if you are gathered to work together for the good of the Church, it is still the love for others and for the Lord which guides your noble efforts and which conjoins you to the Lord and by Him to His Father. Thence we find the fulfilment of these words of the Lord: 'That they also may be one in us, I in them and Thou in Me: that the love wherewith Thou has loved Me may be in them, and I in them.'

     "These are the reasons, brethren, why I beg of you to accept my ardent wishes for the advancement of the establishment of the New Church in the world, through Love and Truth.

     "Believe me your very devoted brother, FERNAND HUSSENET, Pastor of the New Jerusalem in France."

     63. Mr. Pitcairn read also an account, by M. Hussenet, of the present condition of the New Church in France, and of the recent developments in Paris, which have resulted in his having been chosen to officiate for the society worshiping in Rue Thouin.

     64. Mr. Odhner offered the following resolutions, which were seconded:

     "Whereas, This Assembly has listened with much interest to the affectionate message of M. Fernand Hussenet, of Paris, and to a letter to the Council of the Clergy, from the Rev. J. E. Rosenqvist, of Gottenburg, which was read at the banquet of this Assembly on the Nineteenth of June, 1900,

     "Resolved, That Mr. John Pitcairn be requested to express to M. Hussenet the pleasure with which this Assembly has received his message, and the earnest wishes of this body for the prosperity of the Lord's New Church in France; and,

     "Resolved, That the Secretary be instructed to convey to the Rev. J. E Rosenqvist an expression of the feelings of warm sympathy with which this Assembly follows his work, and the earnest wishes of this body for the integrity, peace and prosperity of the Lord's New Church in Sweden."

     64a. Mr. Odhner: "In offering these resolutions I would call attention to the fact that these are not perfunctory, and that they mean a great deal more than may appear on the surface.

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We have received a message from one brother Sweden and one in France, but we should remember that these single men represent a great deal more than themselves. To me it is a matter of profound interest, and it stirs my heart, to think what this involves, - that virtually the entire New Church in Sweden is behind Mr. Rosenqvist in his communication to us, and the entire New Church in France behind M. Hussenet, and that these men represent the Academy principles.

     "In France the history of the New Church, as known to some of us, has indeed been a checkered one. At times it has appeared with glorious prospects. Men arose who devoted their entire life to the sacred cause, men such as MM. Boys des Guays, Harle, and others, whose work seemed full of promise. Then again the Church came down to the point where it seemed to vanish out of sight. But still there was a feeble thread of continuity, - a remnant, that kept up worship in Paris, and gradually it assumed rather more promising proportions; when all at once there is again a split, and again a split, - always on some issue involving the Academy principles: the Authority of the Doctrines, the Order of the Priesthood, the quality of spiritism, and what not.

     "M. Hussenet is not a learned man; we may not approve of all that he has done, in respect to external order; but his heart is with us. I had the pleasure of meeting him in Paris a few years ago, when I visited his home. Himself and wife constitute the one New Church family in France which is entirely in sympathy with all the leading principles of the Academy. It is the one home on the continent of Europe where you will find in their parlor the pictures of Swedenborg and of our Fathers in the Church. They are simple-hearted, but warm-hearted and faithful lovers of the Church, and as such our sympathy belongs to them. This genuine love of the Church, wherever it exists, will in time lead a man into order. After all the vicissitudes which the external New Church has passed through in France, this our brother has been accepted by the one recognized New Church society in France as their leader, - as I consider, in the Divine Providence, - and I do not feel disposed to quarrel with Providence as to the measure of order. I had also the pleasure of meeting with the friends who are mentioned in M. Hussenet's account, and I found with them that same love of the Church. You heard, for instance, the name of Madame Aguillon. She is simply a French angel, and - well, I will leave you to draw the picture for yourselves.

     "Things have come to a most wonderful pass in Sweden. For a hundred years or more the Church has led a struggling existence in Swedenborg's own country. There was a time when it seemed as if we were going to sweep everything before us; when counts and barons and bishops and dignitaries of the Lutheran Church accepted the Doctrines, and we supposed that they would take the whole country into the New Church. Suddenly it came down to almost nothing; but still there were a few, quiet laymen and country-priests, who kept up the traditions of the Church, from generation to generation, until finally Pastor Boyesen came there and openly established the New Church.

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Associated with him from the beginning, was a most earnest worker, Mr. Manby, who - especially of late - has arisen as the standard-bearer of sound doctrine in Sweden. It is a matter for rejoicing, that the Lord has raised up such a man, - a man of learning, a strong man, a great man, a man such as was Mr. Noble in England, plus a far greater soundness of doctrine. "Then there is working in Sweden a former student of the Academy, Rev. Joseph E. Boyesen, who, for reasons unknown, prefers to be unconnected with us; but he conducts a paper entirely in the spirit of the Academy, virtually a Swedish edition of New, Church Life. And Mr. Rosenqvist, who went over to Sweden entirely without any prospects, simply trusting in the Divine Providence, now after two years of faithful work, has established his position there. Faithful work will tell, and Providence has made a place for him, and I believe that Mr. Rosenqvist has assisted powerfully in breaking the influence of that fearful heresy which was spread by Mr. Bjorck. The Society in Stockholm has elected Mr. Manby as pastor on doctrinal issues entirely, and Mr. Rosenqvist will take the position Mr. Manby had in Gottenburg. So you may see that the members of the New Church in Sweden are our friends, even as those in France are our friends."

     64b. Mr. Acton: "In seconding Mr. Odhner's resolutions, I also desire to emphasize their importance. Whatever we may think of M. Hussenet's action, we must recognize that he was led by a belief in the priesthood, and by a belief in the orderly ordination of the priesthood in its use. Let us therefore do what the angels do, and look at the ends of the man. Let us not think of what we would have done in his place, but let us see his ends and his intentions and applaud those, and let us trust and believe that the Lord has led him to do the wisest thing. It is very important that the recognition of the order of the priesthood be observed; and this, I maintain, has been done by M. Hussenet, and it is important for us, as the Assembly of the General Church, to support him in his endeavor to build up a true Church in France, a New Church which shall acknowledge the authority of the Writings. You remember that, in enumerating the uses of baptism, the first use is that the person baptized shall be united with the angels of heaven and at the same time with men on earth. It is that unition with men on earth that gives the ultimation to the unition with the angels in heaven. The person who is baptized comes into association with Newchurchmen on earth, and it is this which provides that ultimate ground in which the power of the angels of heaven can be exerted, on which they can rest and perform their uses in endeavoring to make him a Newchurchman in heart and in life. Now it is with some such thought in mind that I look upon the use of the Assembly formally expressing its support of M. Hussenet and Mr. Rosenqvist. It is a use, because it is an ultimation in which they can receive the strength of those spiritual societies which are with us.

426


M. Hussenet is not a member of our body, but he is most certainly in sympathy with us, and the letter which we have just had the pleasure of hearing read by Mr. Pitcairn is a manifestation of his intense loyalty to the Doctrines of the New Church, and it is a great and a spiritual use which we shall perform to him by giving him formally our support in his work of establishing the New Church on the basis of the authority of the Writings. Mr. Rosenqvist, as we know, is a member of this body - a man thoroughly in sympathy with our movement; a man to whom most of you have had the pleasure of listening, a man who really and ultimately represents our movement in Sweden; and it is our duty and our pleasure, - a duty and a pleasure which will be of the greatest benefit to him, to extend to him our sympathy and our really internal interest in his work. I therefore with very great pleasure second the resolutions that Mr. Odhner has offered."

     65. The resolutions were put to vote and carried.

     66. On motion the Assembly now took up for consideration the subject of

     "NEW CHURCH LIFE."

     66a. Mr. Odhner, to introduce the subject, spoke of the desirability of enlarging the size of the magazine.

     66b. Mr. Carswell thought that what we want is quality rather than quantity, and that if the editors can continue to give the Church monthly such a paper as they have been giving since the change to a magazine, "we ought to be satisfied."

     66c. Mr. Starkey said that he would not have the Assembly put one ounce of pressure upon the Church in the direction of increasing the size of the Life, but he simply wished to set forth the possibilities that lie before the magazine when there shall be means sufficient to realize them. The Life meets the needs of quite a number already, we are told, but it might be made to interest a much larger class and number. At the last Assembly a plea had been made for more space to accommodate the material that ought to be published. More true is it this year than ever, owing to the intellectual activity which marks the whole New Church. He had asked for a half more space, and had been granted one-sixth more, and had gone away as contented as might be with that "sixth." But recent computation had shown him that the Life holds less than before. It had proved a case of "misplaced confidence." The speaker indicated the field offered by contemporary New Church periodicals, in way of literary and doctrinal comment, the increasing amount of news, etc., and the space needed for reviewing the New Church works that are published. The monopolizing of the Life by the Journal once a year increases the difficulty, and throws news of important meetings, in the Church at large, entirely in the background.

427


The very useful publication entered upon, of the Minor Works by Swedenborg, every month takes considerable space of the magazine.

     66d. Rev. J. E. Bowers described the Life as a sound, real New Church paper, one that always hews close to the line, and to be relied upon to teach according to the Lord's revelation. He had observed many evidences of the use it performs, for it makes an impression wherever it goes. To it belonged the credit of educating several persons for membership in the General Church during the last few years. Of the 21 names, applications for membership which he had sent the Bishop, several, perhaps half of them - came under this head. He very much desired to see it increased.

     Several had said to him that they wished it would come every week. We are exhorted to "Lift up a Standard for the people," and certainly the Life is doing that.

     66e. Mr. Acton pointed out that what is needed to effect an increase in size is, money; and to get that more readers are needed. The great use of discussing it here is to allow those who read it to tell what they think about it. so that those who read the Journal and hear that there is such a magazine, may subscribe, making increase feasible.

     66f. Mr. Asplundh agreed as to the necessity for money, as the only way to an increase. The Life is already aided by the Academy to the extent of a thousand dollars annually, and so long as the magazine is obliged to be dependent on another body for support we can hardly expect to increase the size of the magazine, - increase our expenses before we can meet the debt. There is, moreover, another item of expense, very vital to the maintenance of the Life; that is, the support of its editor, who is now receiving a very small salary, owing to our shortness of funds.

     He suggested one way out of the difficulty, that friends interested in the Life who think that it should be increased would be very welcome to make special contributions to the Life fund. Increasing the subscription price had been suggested, but that would prevent its being read as extensively now.

     66g. Mr. Carswell pointed out that readers of the Life, - full paying subscribers, - pay 30 cents on the dollar of cost, according to the figures. The speaker said some nice things of the Life, and incidentally mentioned that a gentleman in Toronto, a newcomer in the Church, proposed to write to Mr. Child and thank him for writing as he had in the June number, as being the occasion of so grand a reply from the Bishop.

     67. Mr. Burnham offered the following resolution, which was seconded and unanimously adopted:

     "Resolved, That we, the members of this General Assembly of the General Church of the New Jerusalem, do hereby express our hearty appreciation of the untiring efforts of the editors of New Church Life, and of the increased excellence of the quality and character of the articles published in it; and also our sincere thanks to the editors for the conscientious manner in which they have carried on this use."

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     67a. Mr. Starkey said a few words of appreciation, on the part of the Editor and his Council, for the testimonial resolution, and spoke of their strong feeling as to the future that is before the Life, of their ideals, and of their hope to more and more nearly live up to them.

     67b. The Bishop: "The general subject of New Church Life is still before the meeting."

     67c. Dr. W. A. Hanlin testified to the usefulness of New Church periodicals in general and of New Church Life in particular, and said that he for one would be in favor of paying an advanced price, if charging it would enable the publisher to enlarge the magazine.

     67d. Mr. Carswell, as a book publisher, went into details to show what percentage of the selling price of an edition the cost of mere production must be, in order to pay financially. On this line five dollars for the Life would not be too much, when the size of the subscription list is considered. If we raise the price of the Life at all it ought to be put at $3.00 at least. Then if you want to make a charitable contribution you can give it to some for $3.00. We are all in charity at the present time, paying 33 cents on the dollar; or even 20 cents on the dollar, when selling expenses are taken into account.

     67e. Mr. Glenn: "What Mr. Carswell has said shows that it is altogether out of the question to attempt to talk about publishing the Life or other New Church matter, at this time, as matters of profitable business. To begin with, of course it is not our object. If it comes as a secondary matter, that is a good thing. But I think from all that has been brought forward on this subject - and it has been discussed quite frequently - that it has become evident that a material increase in the price of the Life would have a tendency to decrease its circulation. As long as the Church must contribute to the spreading of information - the spreading of the Doctrines, and so forth - it seems as though this is one of the very best ways in which that can be done; therefore, while I think it should be our policy to bring the Life to as nearly as possible a self-sustaining basis, we should not allow that part of it to become sufficiently prominent to deter us from going on and making it as thoroughly good a periodical as it is possible to do, and then support that use. I think as it is going it is pretty nearly at the point of most desirability. The size can be maintained without too great a strain upon the Church. To increase its size would increase the cost materially, and I for one believe that its present size is serving the need. In addition to that, I would much prefer, instead of increasing the size, to put all the efforts possible into increasing the circulation. I think that is the way the Life is to produce its greatest use.

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Let it go through the entire Church, and the Church will be benefited and increased.

     "There is another point. If the Church sees that it is possible to increase the support of the Life, its very first duty, in my estimation. is to increase the salary of its chief editor. Of course that is a little personal, but the editor is deaf - he had a fall and can't hear, and so he won't mind. But we have talked over that matter frequently of late, and we have come to a conclusion on that line and in others, that the policy of the Church should be to do thoroughly what it does do, up to the point where it stands for itself, and not try to cover too much ground. I consider this another example of the same thing. We should see that those men who perform the services are remunerated adequately if possible. There would have to be a decided increase; - talk about $3 a volume - we would have to increase the price way beyond that, to pay properly for all the material, the work and the thought that go into it. There is a great deal of labor being put into it, in addition to the chief editor's work, that is not compensated in the way that such matter would be expected to be, ordinarily; consequently it seems to me that instead of talking about increasing the Life, we had better settle down to simply leaving it where it is. It is in good shape at the present time. Let us direct our energies towards the support of it and its workers first. I think that is a much better thing than increasing the size."

     67f. Mr. Odhner: "I would like to add a word as to the desirability of having one man give his entire time to this use. I may say that the Life is the only journal in the New Church which has an editor who gives his undivided time to the use of the paper, and I think the Life bears the marks of it. It used to be that the Life was edited by one of the professors in the school, but as he had other uses to attend to, he could not bring to bear his entire attention and thought to the management of the paper. I think that the excellence in quality which the paper shows at present is very largely due to the fact that the editor is able to devote his whole time to it, and I can give testimony to the zeal and undivided devotion which the present editor has given to his use during the past year."

     67g. Mr. Bowers said that it was doubtless true that increase in price would mean decrease in subscribers, owing to the circumstances of many of them. He would prefer being satisfied with the present size to curtailing the usefulness of the paper.

     67h. Mr. Paul Synnestvedt doubted the correctness of the estimated falling off if the price be raised, and suggested proving it by trying it. The price might be made $2.00. With the privilege of a bound volume at the end of the year, which would conduce to saving matter which is too valuable to be lost, without entailing a very great additional expense.

     67i. Mr. C. R. Pendleton suggested printing the Life in a little printing outfit of our own, and related his experience right in line, as a practical printer, to substantiate the feasibility of the idea.

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A thousand-dollar outfit, an experienced printer, at say, $100.00 a month at the outside, and the assistance of the boys of the school - who would profit thereby - he thought would manage it.

     Another suggestion was that the magazine be printed in smaller type, - all "Brevier," instead of as now, part "Long Primer."

     67j Mr. Asplundh thought Mr. Pendleton's suggestions good, but not feasible here. Boys are not to be relied upon, as a rule. Hand printing comes too high, and yet a linotype machine would cost too much. To reduce the size of the type would be hard on many of our readers, who even now complain, some of them; so that the magazine would be less read. We are printing in a town outside of Philadelphia, at a cost one-third less than it would be in Philadelphia, and are trying to economize in every way.

     68. Mr. Pitcairn: "On behalf of the Executive Committee, I wish to say that the Treasurer ha, had a successful year, more so than the preceding, and I think a great deal more could be accomplished if the support were greater. We appreciate what all the members of the Church have done, and their efforts during the past year; and on behalf of the Executive Committee I wish to express the hearty manner in which that Committee recognize the services of the Treasurer. We have a very efficient Treasurer, and we all heartily appreciate the efficient manner in which he has conducted the business of the General Church. The circulars that have been sent out have met with a favorable response. The number of subscribers is larger than ever, and we hope the number will continue to increase.

     68a. Mr. Burnham expressed his appreciation of the work of the treasurer.

     68b. Mr. Asplundh: "I assure you that I greatly appreciate the statements made, and would have you all understand that my approaches to you have been official, and made - of course - only for the good of the Church, for the maintenance of our uses. Without funds it is simply impossible to carry on these important uses. I spoke last year about the support of the Bishop. We all consider that one of the most important things to do. In former years the General Church was not able to support this use, and the Bishop was maintained by another body. The disorder of such an arrangement soon became apparent. If we want to have a head we must support him, and you have all to stand by that use."

     69. Mr. Burnham offered the following resolution, which was seconded and unanimously adopted:

431




     "Resolved, That a vote of thanks be hereby extended to the members of the local society at Bryn Athyn for their unbounded hospitality to the visiting members of the General Church, and we feel it is fully due to their efforts that this Assembly has been so successful, and that it is and will remain one of the happiest memories with each of us."

     70. On motion the Assembly adjourned, subject to the call of the Bishop.

     The Assembly united in singing the Nineteenth Psalm; the Bishop pronounced the Benediction, and the Fourth General Assembly of the General Church of the New Jerusalem stood adjourned.     W. F. PENDLETON, Chairman.

C. TH. ODHNER,
     Secretary.
R. W. BROWN,
     Assistant Secretary.

432


Officials of the General Church 1900

Officials of the General Church              1900

OFFICERS:
REV. WILLIAM F. PENDLETON. - BISHOP.
REV. C. TH. ODHNER. - Secretary.
CARL HJALMAR ASPLUNDH. - TREASURER.

COUNCIL OF THE CLERGY:

(See Clergy of the General Church, page 433.)

GENERAL COUNCIL:
Bishop Pendleton, Rev. Alfred Acton, Secretary; Mr. C. K. Asplundh, Rev. E. C. Bostock, Mr. H. L. Burnham, Mr. R. M. Glenn, Rev. E. S. Hyatt, Rev. C. Th. Odhner, Rev. N. D. Pendleton, Mr. John Pitcairn, Rev. E. S. Price, Rev. G. G. Starkey, Rev. Homer Synnestvedt, and Rev. F. E. Waelchli.

EXECUTIVE COMMITTEE.
John Pitcairn, Chairman; John A. Wells, Secretary; C. H. Asplundh, H. L. Burnham, Robert Carswell, Walter C. Childs, E. C. Cranch, R. M. Glenn, S. H. Kicks, George A. Macbeth, Richard Roschman, and Paul Synnestvedt.

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THE CLERGY
OF THE
General Church of the New Jerusalem, 1900.

BISHOP.                              ORDAINED.
                              Licensed.          2d Degree.          3d Degree.
Rev. William Frederick
Pendleton, Huntingdon
Valley, Pa                May, 1872          Sept. 3, 1873     May 9, 1888

PASTORS.                                   1st Degree.          2d Degree.
Rev. Leonard G. Jordan, Oakland, Cal.           June 6, 1869      June 6, 1869
Rev. John E. Bowers, Toronto, Ont., Can.           May 11, 1873      May 11, 1873
Rev. Richard DeCharms, Denver, Colorado                         Jan. 21, 1877
Rev. Edward C. Bostock, Pittsburg, Pa.           June 6,1880      Sept. 6, 1885
Rev. Andrew Czerny, Brooklyn, N. Y.           June 10, 1883      Mar. 21, 1886
Rev. Enoch S. Price, Huntingdon Valley, Pa.     June 10, 1888     June 19, 1891
Rev. Carl Theophilus Odhner, Huntingdon
          Valley, Pa.                          June 10, 1888      June 19, 1891
Rev. Fred. E. Waelchli, Berlin, Ont., Can.     June 10, 1888      June 19, 1891
Rev. Edward S. Hyatt, Parkdale, Ont., Can.     June 10, 1888      June 19, 189I
Rev. N. Dandridge Pendleton, Glenview, Ill.     June 16, 1889     Mar. 2, 1891
Rev. Homer Synnestvedt, Huntingdon Valley,
Pa.                                         June 19, 1891      Jan. 13, 1895
Rev. Joseph E. Rosenqvist, Gottenburg,
          Sweden                              June 19, 1891     June 23, 1895
Rev. Alfred Acton, Huntingdon Valley. Pa.      June 4, 1893      Jan. 10, 1897
Rev. Richard H. Keep, Middleport, Ohio           June 27, 1897      May 22,1898
Rev. Charles E. Doering, Huntingdon Valley, Pa. June 7,1896      Jan. 29, 1899

MINISTERS
Rev. George G. Starkey, Huntingdon, Valley, Pa.     June 3,1894
Rev. Henry B. Cowley, Huntingdon Valley, Pa.     June 19, 1898
Rev. David H. Klein, Glenview, Ill.           June 26, 1898
Rev. Ernest J. Stebbing, Berlin, Ont., Can.      June 26, 1898
Rev. Emil Cronlund, Philadelphia                Dec. 31, 1899

      CANDIDATES                          AUTHORIZED.
Mr. Reginald Brown, Erie, Pa.                June 16, 1898
Mr. Wm. B. Caldwell.                          June 7, 1900
Mr. Alfred H. Stroh.                          June 7, 1900


434



Contents of the Journal.

Opening of the Assembly.-Roll of Members
Roll of Visitors and Young People                                    
Sunday Services     
The Bishop's Address
The Bishop's Report
The Secretary's Report
The Council of the Clergy
     Work of the Council
     Work of the Clergy: Minister's Reports
Report of the Principal of the College of the Academy of the New Church
Report of the Editor of "New Church Life"     
Report of the Executive Committee     
Report of the Treasurer
Communication from the Denver Society
Communication from the Swedenborg Scientific Association
The Docket
The Nineteenth of June
Report of the Academy of the New Church and Academy Book Room
The House of the Laity, and the Executive Committee; discussed
The Most Suitable Provision For The Annual Meetings; discussed
The Most Suitable Time For The Annual Meetings; discussed
Election of Executive Committee
Supplementary Report of the Executive Committee
The Orphanage of the General Church of the New Jerusalem; paper
          by Rev. F. E. Waelchli
The Orphanage; discussed                                        
Communication from M. F. Hussenet
"New Church Life;" discussion on
Recognition of the Treasurer's Services     
Officials of the General Church
Clergy of the General Church

435


Editorial Department 1900

Editorial Department       Editor       1900

     IN accordance with one of the conditions upon which the General Church of the New Jerusalem undertook to publish New Church Life as a magazine. the present number is occupied with the Journal of the recent General Assembly of that Church, to which is prefixed the following general account of the event. It has been thought best to consider this as a double number of the magazine, covering the two months of July and August; but the September number will appear in the hands of the subscribers on or before the first of that month, a change of publication date which will be permanent.
IMPRESSIONS OF THE FOURTH GENERAL ASSEMBLY 1900

IMPRESSIONS OF THE FOURTH GENERAL ASSEMBLY              1900

     ONCE more the Assembly has come and gone; but its memory remains, with its lessons and its inspiration. In size and "verve" the occasion must have satisfied the most enthusiastic. Of its spirit it is enough to say that it was the "Assembly spirit," - a phrase that has come to have a significance all its own. The attendance of members was 240, as against 154 at Berlin (in 1899), 145 at Glenview (1598), and 152 at Huntingdon Valley (1897). The total attendance, including visitors and young people, was 329, as against 199, 195 and 202, of the former years, respectively. An increase in one year, of ever 56 per cent, of attending members and of 65 per cent. in total attendance, is presumably more than normal, and to be accounted for largely by the existence of special railroad rates, which enabled many to visit the Church center for the first time. But Bishop Pendleton stated no more than sober fact when he said, in his recent Address, that "apparently only external hindrances prevent an annual attendance of practically our entire membership." Language could hardly epitomize more vividly and concisely the "Assembly spirit."

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     But it is not in size nor yet in enthusiasm, that we look to find that note of individuality which distinguishes each several Assembly from the others. Last year the key-note was supplied in the Enunciation of Principles which was presented in the Bishop's Annual Address. This year it is to be found in the burden of Bishop Pendleton's sermon on "Conjunction with the Lord," - namely, the momentousness and necessity of man s co-operation with the Lord; the magnitude of the work of regeneration; the powerlessness of the natural man against the foes of its own household, and the truth that nothing less than Divine Omnipotence can stem the eon-grown tide of evil and save the Church - that is, the men of the Church - from Hell. The effect of this warning as to the never-ceasing peril of the Church was increased by the other spiritual instruction of the meetings, - in which this year they were especially rich; - notably in the three sermons which opened the proceedings of the last three days. And one had a sense that this teaching and warning took a strong hold on the minds of these brethren, drawn together in bonds that the years only strengthen and tighten; especially when in the Communion service on Sunday afternoon, some eleven score in number, rank after rank they came to the chancel, to partake of bread at the Lord's Table. To the writer, it seemed that for the while the proprium's restless troubling was hushed, nor interposed to hinder the approach of the Lord's own holy angels, - as though their unseen ministrations were accompanied by a refrain, running like a golden thread of other-world melody through all the service, - "Behold how good and how lovely for brethren to dwell together in unity," mingling with a still deeper harmony, - "Holy, Holy, Holy is the Lord of Hosts; His glory is the fulness of all the earth."

     But it is attempting the impossible, to try to describe or convey the sphere of such occasions; language can hardly supply the ability to sense their quality; for that ability depends upon preparedness, from previous impressions and experiences, - upon the memory of common principles, common interests and purposes, upon trials endured in common) and uses performed from common ends; and finally upon some occasion of the Church, to call forth these memories and affections and determine them to some general use, such as is furnished in our annual meeting, and especially in the worship then.

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     Only those who have experienced it can realize the depth and power of the sphere that prevails where united brethren draw near to the altar, in strength of numbers, but humiliation of spirit, to worship and supplicate before Him, Who alone, with loving hand and outstretched arm, redeemeth man from the Pit. Untrustworthy must mere feeling ever be, and imperfect the best states of the best of us; yet we who know the doctrine concerning "remains" and their continual implantation - especially by just such means - and the reality of the Lord's redemption, - will hardly dare regard such times of feeling cynically, nor underestimate their potentiality for good. What though they are of worth only so far as followed by deeds of self-consecration, and though they are liable to be followed by many failures to live up to their high incentives, - are these reasons for failing into the mental attitude of doubt, of pessimism or negation, of discrediting any spiritual vitality they may contain? Let us avoid the fastidiousness, the coldly intellectual, puritanical, faith-alone attitude toward "feeling," all too prominent in the cultured part at least of the modern Christian world. In the present case it is a pleasure to testify that it was a state of real religious fervor to which the preceding worship and instruction finally led up, as a culmination, in the speeches at the Dinner on the "Nineteenth;" for then speakers and listeners were moved, as perhaps never before, with the significance of the Day on which the Church celebrates the Mercy Wisdom and Power of the Lord as manifested in His establishment on earth, of the New Church, Crown of the Churches and at once the flower and the fruit of the Ages.

     We will return, however, to the "19th," later. Enough has been said to indicate that this Assembly was peculiarly an occasion "of the Church," and to suggest something of the force of the reply Bishop Pendleton gave when asked for his most prominent impression of the Assembly, - namely, that it furnished a strong confirmation of his expressed view that the General Assembly "is to be looked upon as a religious festival of the Church rather than as a body for legislation." It was also a reminder of the apothegm in last year's Annual Address, - that "What makes the Church is not so much its doctrine as its spirit," - a spirit which to be genuine - it was said - must be "the love of truth for its own sake."

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Weak though man be, the Divine promise warrants us in trusting that we are not mistaken in thinking to discern in each new Assembly that which renews hope that the genuine spirit of a Church is present and leading the Church onward and upward; at the same time recognizing that it is the duty of a Church as of an individual to avoid self-consciousness, and to so devote its energies to uses as to leave no time for impossible computations of progress in state. As to "sensing" states, the lowest are the most palpable, and so are the ones most apt to impress us.

     ON Saturday evening, the 16th, as a forerunner to the Assembly, came the Meeting of Parents and Teachers, which had drawn quite a number of early visitors, so that for a day or two before the Assembly each train brought fresh arrivals, and everywhere there were bustle, greetings, and bright faces, till a casual observer might have thought that the community was suddenly doubling itself in size and without care or effort was giving itself up to social enjoyment. But busy effort there was, nevertheless, as was testified by the turning of the school and other places into dormitories, and by the erection of a second large tent, for assembly, which had been procured so soon as it was realized that the attendance would swell way up past the capacity of the Clubhouse hall. This was put up in front of the school building, counterbalancing the still larger tent for meals, at the rear of the same. As the Saturday evening meeting will be reported in a subsequent number it is sufficient here to say that it was considered very interesting, gratifying and useful to all concerned.

     The opening day, - Sunday, the 17th, - was rainy and phenomenally cold, - cheerless to a degree; yet no one seemed to realize it, and to the writer the bleakness was in a sense gratifying, as a demonstration of how far superior to the weather the Assembly spirit could rise. As the day advanced the weather improved, and by Tuesday afternoon was ideal. In the Sunday morning service Bishop Pendleton was assisted by the Rev. Emil Cronlund. In the Bishop's sermon, which wag on the text, "If ye abide in Me, and My words abide in you, ye shall ask what ye will and it shall be done unto you," - one point touched on was, that unless man's "asking," - upon which his receptivity depends - be for genuine growth and prosperity, and not for those things which merely seem to be such, conjunction will not be effected, and the Church formed of such men will die; and the danger was emphasized as to the tendency of men, so long as they live in this world, to be drawn down from internals to externals; from the essence to the form; to making the instrumentalities to spiritual life - the things of doctrine and piety and zeal and ecclesiastical activities generally, - the secret means to power, name and wealth.

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As one grows older in the Church he is brought to feel that many things which seemed inseparable from real godliness are quite possible apart from any regeneration, and such admonitions as the sermon referred to appeal directly to his new conceptions of spiritual life and of the change of ends and affections which that life involves and requires. The sermon was a call to repentance and to the life of regeneration, and fitly preceded the administration of the Holy Supper, which took place in the afternoon, two hundred and eighteen communicants participating.

     ONE feature of the Assemblies, by no means the least enjoyable, is the common meals. Private hospitality is confined to providing breakfasts for the visiting members at the homes, dinners and suppers being taken together. This year Mr. Odhner, as Toastmaster, had arranged a series of toasts for the dinners, to the sentiments of which he had appointed speakers to respond. As song furnishes a very pleasant means for response by the whole company, a little book of the songs most favored for such occasions had been printed, and was furnished, at a small cost to cover the expense.

     At the Sunday dinner the sentiment "To the Lord's New Church," was responded to with the song "Vivat Nova Ecclesia." "The General Church" was hailed with "Our Glorious Church, thou heavenly Bride," and

     The Toastmaster, in further response, spoke of the New Church as consisting of those whoever and wherever they may be, who have received the heavenly Doctrines, and he claimed them as neighbors and brethren; but within the more or less intangible sphere of this Church universal there must be a subjective center, an organized Church, consciously and clearly worshiping the Lord alone in His Second Coming. The quality of this Church specific depends upon its loyalty to the Revelation which it has received. There may be various degrees of this loyalty, even as there are all sorts and conditions of men. "We cannot judge of the internal states of individuals or bodies; but we are allowed to judge of their apparent states according to their professions and their deeds.

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And thus judging I invite you all to unite in a toast to 'The General Church of the New Jerusalem,' as constituting, in our rational judgment and in the love of our hearts, the purest exponent and representative of the Lord's specific and organized New Church on the earth."

     Then Pastor Synnestvedt, of the Bryn Athyn Society, made a speech of welcome, "To the Fourth General Assembly," in which he testified to the great privilege and pleasure attaching to the duty of preparing for an Assembly; adding that when we can find delight in that which our conscience also approves as our duty to do, we enter into it more keenly and unreservedly than into any other pleasure. In addition to the internal and chief use of the Assemblies, he said, they take the place of many different kinds of gatherings, - Alumni meetings, Reunions of Friends, and - as a result of our marrying within the Church - Family Reunions; also "Saengerfests," Teachers' Institutes, even meetings for sports, and what not beside. This body is a "church" in a wider sense than that ordinarily understood, - more in the ancient sense, according to which nations and civilizations were called churches.

     "The Worship of the Assembly as a Means to the Growth of the Church," was responded to by the Rev. F. E. Waelchli, who referred to the teaching that worship is prescribed by doctrine and is performed according to it; and he said that the worship of the New Church is above all other forms, because founded on the Doctrine which makes her the Crown of all the Churches, - the doctrine that the Lord has made His Second Coming, for the sake of saving mankind, by revealing His Word as it is among the angels of heaven. It is the prominence given that doctrine by the General Church which distinguishes its worship from that of other bodies of the New Church; the difference is not so much one of form as of spirit; as would be perceived if another body, not holding our principles, were to follow our ritual; it would not be General Church worship. Whatever progress there has been in faith and love, in piety, devotion and sanctity, is due to progress in acknowledgment of the Lord in His Second Coming; and worship, as being the ultimation of that acknowledgment, becomes a powerful means of strengthening and confirming in us the growth of the Church.

     Among other toasts one to the Bryn Athyn members was proposed by a visitor and drunk with much heartiness.

     ON Sunday evening the Sacred Concert made a fitting and enjoyable close to a notable day. Mr. R. M. Glenn conducted, and the presence of Mr. Lewis Blackman materially strengthened the orchestra. Psalms 47, 21, 29, 50, and 43 were rendered, the first and last being sung by the congregation as a full chorus, with orchestral accompaniment, the others with semi-chorus trained for the occasion, with orchestra.

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Vocal solos were given by Mrs. Herbert Walker, soprano, and Miss India Waelchli, contralto, and received much applause, as did also two violin solos by Mr. Blackman. Three Hebrew selections from the Psalms were sung by pupils of the College and Seminary; and in conclusion the orchestra played Gounod's "Nazareth."

     MONDAY, JUNE 18TH.

     AT noon on Monday the 18th the regular sessions of the Assembly began with the usual simple service, followed by listening to the Bishop's Address. This, like the sermon of Sunday, was timely and pointed, the doctrine of distinctiveness and of the state of the Old Church being presented in an impersonal manner that precluded the idea of self-righteousness and exclusiveness, and showing that the lesson for us is simply to learn our own weakness and tendencies, and, for the sake of self-protection, to observe the laws of order concerning environment and contagion. spiritual and natural.

     The afternoon was occupied with the reading of reports and communications, which were listened to with the usual evidence of lively interest in the uses and workings of the Church.

     Needless to say, deep gratification attended the announcement of the Executive Committee that the further generosity of the donator of last year's endowment, makes possible in the near future the enlargement of the Academy school facilities in the form of a new building, leaving the present one to fill the deeply felt want of a dormitory.

     Of course interest attached to the Secretary's report that the net increase in membership amounted this year to 56.

     The General Social in the evening, like its predecessors, was one of those occasions the fraternal and festal spirit of which seems to elude the effort to catch and embody it in descriptive language. The fact that in that large company many met for the first time detracted nothing from the effect of its being a family reunion.

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There was no program, but beside a number of dances, a well-rendered song or two, a violin solo, a couple of recitations and a reading (all three humorous) were received appreciatively and with no begrudging of the interruption to conversation, this being resumed in full force immediately after each number.

     "NEW CHURCH DAY"-JUNE 19TH.

     CELEBRATION of the Second Coming of the Lord and of the Institution of the New Church, this year took the form of a special service in the forenoon and a banquet in the afternoon.

     The service, which began at 11 A. M., was conducted by Bishop Pendleton, assisted by the Rev. Edward C. Bostock. The latter preached a sermon on the Lord's Glorified Humanity (Matth. xxiv, 30, 31), treating of the nature of the Divine Humanity, the necessity for acknowledging it, and the causes and motives which operate with those who reject it. The application to the regenerative life was pointed and impressive. A feature of this memorable service was the singing of Psalm Eighteen, parts of which were sung: by the congregation as a whole, and parts by a semi-chorus, all with orchestral accompaniment, the congregation meanwhile being seated. Those who have ever been thrilled by the beauty, feeling and power of this magnificent composition will know how much it added to the impressiveness of the service.

     THE "banquet" was only a little more elaborate than the dinners of other days, but those who partook were not in captious mood, for certainly mind and heart fed richly that day. It was the speeches which gave direction to the flow of good feeling, and, centering around the thought of the Church as a spiritual home, led the thoughts and affections onward and upward to themes suggested by the sermons of the previous services, - themes of humility, of devotion to principle, of love of the neighbor, with an aspiration to see and to know, ever more clearly and closely, the Divinely Human Person and Nature of the One Lord and Saviour of the Church. The speeches were delivered practically without notes, and without other concert of plan than that suggested by the sequence of the subjects, but with a warmth and flow which to that audience was eloquence, - the eloquence of eye speaking to eye and heart to heart.

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They held the listeners throughout, eliciting at times an enthusiasm not the less intense because not ungoverned; it was the expression of earnest men and women thus testifying to each other their common appreciation and realization that on that occasion were represented a common possession of ties and treasures the most precious human life can know. After the effervescence of youth has passed and its sensibilities have become dulled by the hard experiences of life even until it seems that the feelings can never thrill again, there often follows with him whom life does not wholly sour, a mellowing of disposition, an access of trust and peace and insight which is like a renewing of youth without youth's flightiness. Some such rejuvenation of what is now known as the General Church of the New Jerusalem was suggested to the writer by the Fourth General Assembly, and especially by its culmination, the Celebration of June Nineteenth. It was a religious revival in the best - the true sense of the term.

     The following reproductions of the speeches are based chiefly on the recollection of the speakers themselves, Mr. Bostock being the only one who was unable - on account of illness - to render this assistance to the editor. The first features of the more formal part of the dinner were the messages from Rev. L. P. Mercer, of Chicago, and Rev. J. E. Rosenqvist, of Stockholm, which were greeted with the same heartiness displayed in the messages themselves.

     The Toasts were as follows:

     1. "The Nineteenth of June." This was responded to by the Toastmaster, Mr. Odhner, who said:

     "Brethren: The celebration of the Nineteenth of June as a feature of the organized life of the New Church, was from the beginning one of the distinguishing characteristics of the Academy movement. From the ever-memorable year of 1876 and up to the present day, it has been the custom to celebrate this as the day of days for the members of the Academy and its friends. In the olden days of combat and persecution this was looked to as truly a Sabbath-day, a day of worship, rest and rejoicing, a day when war-worn veterans met for mutual strengthening, and for inspiration for another year of combat against "the world, the flesh and the devil.

     "Thus the Nineteenth of June has come to be associated with the significance of the whole Academy movement, a movement which in this world represented exactly the same issue, the same sacred cause for which the Lord's Apostles were sent into the universal spiritual world on the 19th of June in the year 1770, - now one hundred and thirty years ago. Is it any wonder, then, that this day was loved so intensely by the men and women of the Academy?

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     "After many days of desperate struggles, when again and again it seemed as if we were fighting for a cause well-nigh forlorn, it has come to pass that the Academy movement has assumed new aspects, has resulted in the establishment of a General Church, which, though still small, and still struggling against the same spiritual enemies, yet has now enjoyed external rest for the unusual period of three years. The little band has been increased by many new recruits, and from some unexpected quarters, but especially by a younger generation brought up by the older veterans for the same grand war-fare. For though the external battles seem now to be over, - though we are enjoying a certain degree of peace, prosperity and external growth, yet we may be sure that our Church is still an "Ecclesia militans,-" we may be sure that our spiritual enemies are but resting to prepare for renewed attacks; for the goods and truths which they hate, the uses and the principles which the Academy stood for, all these remain unchanged among the present heirs of the old Academy, the men and women of the General Church of the New Jerusalem.

     "Let us be watchful, then, lest our enemy overtakes us while we rest. Let us watch and pray and jealously guard our glorious inheritance. May the Nineteenth of June remain as full of significance to all as ever it did in the days of the old Academy. Nay, may it ever become more and more full of significance to all, a day for ever-increasing inspiration, a watch word and an emblem of our cause, a day of solemn celebration and of loving rejoicing, a spiritual festival for the General Church of the New Jerusalem."

Song: (air: "Maryland"):

      June the Nineteenth, Day of days!
               We'll forget thee never.
      While we live we'll sing thy praise;
               June Nineteenth, forever!

     2. "The Nineteenth as a Church Festival." Bishop Pendleton in responding spoke in substance as follows:

     "In festivals something is celebrated. The internal idea is the celebration of some Divine work of the Lord. This is what gives a festival its real spiritual or internal character.

     "The elements of a festival are, first, Worship; second, festivity. We worship on every Sabbath Day, but, in the New Church, have not gone so much into the matter of festivals. In the Academy the 19th of Tune Celebration has grown up into an annual festival, but in many of these celebrations there has been only the second of the two elements of a festival, - namely, the banquet, but not Worship. Without these the Nineteenth cannot be considered a festival of the Church, especially without worship. In ancient times there were processions and other festivities in fete days. In the Middle Ages the Catholic Church had processions.

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Whether we will adopt such customs in the New Church cannot be said with certainty, but with the ancients it was an important element and doubtless served a great use to them, in cultivating the affections.

     "It is to be noted that the General Assembly combines many elements of a festival, - worship, social life, eating and drinking together, etc. In ancient times dancing also formed an important feature of religious celebrations. Our Assemblies have taken on the form of an annual Church festival more than anything else. This is desirable. There is a more interior purpose in coming together than merely to attend to the business of the Church: brotherhood is cultivated; but above all, something of the Lord should be celebrated in our worship and festivity. Every male of the Israelites was required to go up to Jerusalem three times a year to the three great feasts, externally celebrating some great event In their history; but internally something of the Lord was celebrated, - as the Divine Work of Redemption, - and the angels so regarded it. Let us look to making our Assembly the great annual festival of the Church, having in it a spiritual purpose."

3. "The Priesthood."
Song: (air: "America"):

     Make strong Thy priests, O Lord,
          Servants who bear Thy Word,
     From Thy bright throne!
          Clothe them in robes of light,
     Aid them to serve in might,
          Faithful before Thy sight,
               Thy will alone!

     Rev. N. D. Pendleton, responding to this theme, said:

     "Our Church is based upon a confiding belief in the Lord Jesus Christ as the only God of heaven and earth, and upon a firm conviction that the Writings are the Word. In the Church-at-large the first of these doctrines is known and acknowledged, but not the second. To promulgate the second along with the first the Academy was formed - formed, it may be said, as a result of priestly interpretation of the quality of the revelation given in the Writings.

     "The work of the priesthood is primarily one of interpretation. Revelation is given in fixed form; there is need of an adjustable medium between the ultimates of revelation, and man. The priesthood is that medium. By the progressive interpretation of the priesthood the Church lives and grows, and so will it continue to live and grow on into the ages. Whatever may happen to organization-however the evils of the natural man may arise, infest and destroy--this supreme interpretive doctrine of the Academy will live, - live through the death of any and every organization.

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     "In this connection, and on this day of days, I feel moved to make a confession of love, and a statement of my appreciation of the inestimable work done for the Church by one of the greatest priests the New Church has ever seen, - "Father Benade." He has been, spiritually speaking, the spiritual father of every one gathered in this tent today. In the dispensations of Providence the mists have drifted between him and us in these latter days, it may be never to be lifted on this earth; but in that bright hereafter, when the mists shall have cleared away, we shall know him and see him eye to eye as in the days of old, but in even greater fulness of love and understanding.

     "In memory of what he has done for the Church, and as a sign of what he still is to us, I give you a toast, him." - Father Benade! May heaven bless him."

     The toast was received and honored, with evidences of great feeling.

     4. "The Academy." The title of this toast was like a talisman, and was received with cheers and the singing of

     Our own Academy,
          We pledge our faith to thee;
     And o'er and o'er,
          And evermore,
     Our love and loyalty.

after which response was made by -

     Rev. E. C. Bostock, who began to speak, with an increasing earnestness and force which carried his hearers with him, of what the Academy is to us and has done for us - as having made us what we are so far as there is anything of the Church with us. He referred to the time when some of the things done by the Academy had seemed to separate some of those who were here united today. And to those, if any there were, who might find it hard to enter into this toast with the enthusiasm which many of us feel, he urged that we should look not at non-essentials but at the principles and work of the Academy as it lives today with them as with all of us, so that we may celebrate with full unanimity the true spirit of the Academy. This ought not to be hard for us, if can enter, as we have done, with sympathy into the acknowledgment of what the priesthood has done in the building up of this Church. That work is not done without instruments. and we should remember that it is the Academy which has given us these priests, as it is the Academy through which has been given us the principles, the understanding of the Writings, upon which our Church is founded. And if we appreciate the truth that it is through the children, properly educated in the truths and within the sphere of the New Church, that the Church is to grow and live, we cannot forget that it was the Academy which established our schools and gave us such New Church education as we could get nowhere else.

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Therefore, when we realize that it is to the Academy that we owe what we have in our body, and which we could get in no other body, we ought to be able to give thanks unreservedly for what the Lord has given us through the instrumentality of the
Academy.

     Again and once again did the company, amid enthusiasm and even tears, testify in repeating the refrain, "Our Own Academy," their full sympathy with the speaker's eloquence, of which no adequate idea is more than hinted in the foregoing partial and very imperfect outline.

     5. "The Founders of the Academy." In response Mr. John Pitcairn, first sang "Vive L'Academie," as written by himself in the "early days;" and the company joined with enthusiasm in the chorus.

     Mr. Pitcairn then spoke of the causes that had led up to the organizing of the Academy; how the state of the New Church had been seen by certain ones, - that fundamental principles were being ignored, the permeation theory was prevailing and New Church distinctiveness being more and more obscured. On a certain occasion, which had been described before now, four gentlemen* were together and discussed the necessity for something being done to rouse the Church to a sense of the danger. It was thought necessary first to give a message to the whole New Church, - and to take a stand on the state of the Old Church. The project finally took the form of the Serial, Words for the New Church, and for the first number, the subject taken, instead of the "State of the Christian World," as first intended, was very properly that of the "Advent of the Lord;" followed by one on the State of the Christian World. A third number was on "The New Church," and a fourth on "Science in the Light of the New Church," etc. Bound volumes of the serial are still obtainable, and contain a great deal of important instruction. Their appearance caused something of a sensation, and led to a vehement controversy. Others were in sympathy with the four gentlemen referred to, and twelve of them met together in 1876, on the 19th of June, which date, chosen quite unpremeditatedly, marks the beginning of the Academy. The coincidence was noted at the meeting, and thus began the celebration of the day. It was seen that to promulgate the truths thus held to be so essential required the education of priests who could teach them; and hence the principal use undertaken by the Academy almost from its first inception, was the Education of the Ministry, thus looking first to the priesthood and then to the people.

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The idea of "evangelization" in the usual acceptation of the term, was not adopted.
     * Two of them were present, - Messrs. J. Pitcairn and Walter C. Childs.

     "Vivat Academia" was here sung.

     Mr. N. D. Pendleton in a few remarks, half serious, half humorous, introduced a toast to Mr. Walter C. Childs, who has contributed so much to the social life of the Academy. Mr. Childs responded in kind, amid much merriment.

     Mr. Carswell congratulated the company that we can now all be thorough-going members of the Academy; for all that is desirable, remains, - the real spirit of the movement; and he testified his wonder at the Providence that had led those twelve men and given them the means to extend the Academy principles.

     Mr. Starkey referred to the old "exclusiveness" of the Academy, in its days of infancy and weakness, as comparable with the bars of a bank or similar institution, which are for protection, and not intended to keep out anyone who should rightfully enter. "Now, however, the Academy movement is strong enough to stand on its own feet, and the bars are down."

     6. "Loyalty to the Old Standards of Our Faith." To this was sung "Hail, Academy!" after which Rev. Edward S. Hyatt responded:

     "It is with great pleasure that I recognize that a very strong sphere of loyalty to the Old Standards is still among us. There are many kinds of loyalty. Natural loyalty is apt to be only a form of self-love, or love of the world. We are apt to love our country simply because it is ours, and protects us and our interests, and thus to be loyal to whatever serves those interests, or Ratters self. But loyalty to the Old Standards of the Academy means, loyalty to the very principles by which man is saved; - it is really loyalty to the Lord in His New Advent. We have often been accused of bigotry, and if belief In the Doctrines of the New Church as being the essential means of regeneration at this day, and the utter rejection of all other so-called Christian doctrine, - is bigotry, we must plead guilty to the charge. But we know from those same doctrines that everyone without exception has perfectly free-choice in the matter of salvation, either in this world or the next; so that no one is lost but such as will not embrace the means of salvation. No one can really interfere with that freedom. Knowing this, there is no bigotry in loyalty to the Doctrines as the indispensable means of our salvation, nor in the cultivation of that charity which consists in devoting ourselves to the work of shunning our own evils as sins.

     "Of our Old Standards it will be sufficient to mention two. The first is, Loyalty to the Authority of the Writings as the Lord's Word to us, as the very ultimation of the Lord in His New Advent, wherein alone we can find the teaching which can form the New Church with us.

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If we would be of that Church we must be loyal to that Authority, both in thought and in deed. The second standard is, Loyalty to the Laws of Marriage as given in Conjugial Love throughout. We recognize that the seeking for true marriage and the seeking for regeneration are inseparable, so that the one cannot be sought without the other. Hence the laws of marriage are one with the laws of regeneration, as well as to marriage itself as in regard to its opposites and intermediates. Therefore there can be true marriage only between those who can be conjoined in the work of their own regeneration, looking to the same Church and the same Lord for all guidance therein.

     "There is one other subject I would mention. I refer to the unfortunate tendency to set up a celestial standard, and thus to form a celestial and a spiritual Church. But of this matter the Lord alone can judge; - He alone can lead us to that particular state of heaven which agrees with the genius and life of each one. We do not know even ourselves in that respect. Our part in regeneration is only to shun the hindrances in ourselves - to shun our own evils as sins. If we do this the Lord Himself will lead us to our own state and place in Heaven - that for which He Himself has created us. But there is one quality of the celestial state which it is always safe to emulate, which all in heaven emulate more or less. We are taught that the celestial angels are those who above all others are most ready to do what the Lord teaches. This, too, has been a standard of the Academy. May it ever be the standard of our Church. Let us cultivate loyalty to that standard above all, that we may become ever more and more loyal to the Lord as He has revealed Himself in His New Advent."

     7. "To a Future of Spiritual Progress." The company first joined in singing

     Then together let us stand,
          Priests and Laymen, hand in hand;
     Brothers in the Church we love,
          Servants of our King above.
     Keeping to each other near,
          Hand in hand, what need we fear?
     Heaven will its blessings lend,
          And the Lord His Church defend.

Rev. Alfred Acton then spoke as follows:

     "The future is known to the Lord alone; no man can tell what lies therein. But the Lord has revealed to man something of the future; He has revealed to him the future state of the New Church; He has revealed to him that that Church will be the Crown of all the churches which have ever been on earth. And in answering this toast - the "Future of our Body" - the thought that first presents itself to us is, What will be our part in the glorious future Divinely predicted for the New Church?

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This we cannot tell - it lies In the future and is known to the Lord alone. And yet we can see signs of that future in the present; indications of the future state of our body in its present state, even in the state that is manifested in this celebration of the "19th." What is it that gives us such great joy in meeting together, a joy that began on Saturday and has continued every day of our Assembly, as we thought together on the things of the Church? Surely it is not the mere novelty of meeting friends long parted. Joy merely from this source soon passes away; nor can it ever give forth that strong and powerful sphere by which we have all been affected. What is it that joins us together on this 19th of June, that unites us to respond harmoniously to the various thoughts that have been put before us?-that stirred our very hearts at the reference to Father Benade? - that awakened our deepest enthusiasm at the mention of the Academy? To all these questions there is but one answer. What brings us together, is, affection for the truths of the New Church. So far as we see evidences in our midst, of this affection, so far can we feel assured of the future of our church. The Academy was founded on the truths revealed to the New Church, and fought for the recognition of those truths; and it is on this account, - and on this account only, - that we love the "Old Academy."

     "We need not care as to what the future of this our Body will be; the Lord alone knows this; and whatever it may be we may be sure that He will guide all things for the crowning glory of the New Church. But we do need to have a care that the affection for the truths of the Church reigns with us; that we cultivate that affection with ourselves and recognize it in our fellow members. It is not freedom of speech, no, nor even freedom of thought that will build up the church in our midst. These are but the containants - though the indispensable containants - of that which is essential,- the love for the truths of the Church. While this endures we shall be partakers in the future of the New Church. We may differ on many points, our differences may be very great; but so long as we are one in our love of the truths of the Church, so long will we see and recognize that, in spite of disturbances on the surfaces, beneath the rufflings of the waves there is quiet and peace.          

     "Our Body is a new Body, and yet it is not new. For we are the same people who were in the Academy, in the General Church of Pennsylvania and in the General Church of the Advent; we are animated by the same spirit, we are fired by the same zeal. We need not mind a change of name. That is an external change. We can see - and we rejoice in seeing - that in our changes of name there has been no real change of state, but rather a continued progress in the same state, the state of loyalty to the truths of the New Church. Through all the strife and bitterness from which we have come there was felt by all of us a confidence in our priests and fellow laymen, that each was animated by the spirit of affection for the doctrines of the Church; and that confidence it was which gave us the conviction that despite apparent separation we could not but come together before long, united in one Body of the Church.

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And what a wonderful manifestation we have had in our recent troubles, of the unity which is given by a common love for the doctrines of the New Church, for the Divine Authority of those Doctrines! It was this common love which - though we acted independently, and each thought - as it seemed to him - entirely apart from his brothers, - yet brought us to unite together in our present Body.

     "On occasions like the present, when many are gathered together whose hearts are filled with love for the New Church, and whose minds are eager to learn her truths, we feel most powerfully the sphere of that love; it affects our inmost with delight, and we feel its presence in the thrillings of the very body. It is this sphere of love and affection for the truths of the New Church thus present among us, it is this sphere that makes it a delight to meet together at our Assemblies, and that has given us such joy in our present celebration. And, let me say, that in our deliberations as to the future of the Assembly we must keep this fact in mind, - we must keep in mind that these Assemblies, where the sphere of love for the church is so strong, are invaluable means for the cultivation and further growth of that love, - a love, without which our church cannot prosper.

     "This love for the truths of the New Church does not come from us. It comes from the angels of Heaven, to whom it is freely given by the Lord. You remember those passages in the Writings which tell us that on certain occasions the angels from the east of heaven even to the west, and from the north to the south, joined together in one grand celebration of the Lord. I have no doubt that when we are gathered together as we are to-day, in a common sphere of affection for the New Church and of gratitude to the Lord for His revelation of the truths of the Church, we are in communication with those grand Assemblies in Heaven, and that they give to us, - as the angels are ever ready and eager to give, - of their joy, joy which comes to them and to us from the Lord's Infinite joy in being received by His creatures and in giving to them of His blessings. So far as we and they receive the gifts of the Lord so far do we and they receive of His Infinite joy in giving.

     "Our Assemblies are, as it were, ultimate ground in which that joy, which fills the whole of Heaven and which animates the grand Assemblies of Heaven, is most powerfully communicated to us. And as we cultivate in ourselves the affection for the truths of the New Church - as we grow in that affection - we will, in our Assemblies, feel more and more the ultimate and powerful manifestation of those heavenly delights which the Lord freely gives to those that follow Him - delights which will still further strengthen us, in love for the New Church. And so, with all my heart, I say, Long live the Assembly!"

     8. "The 'Saints' who have Gone Before Us." In response to this sentiment the whole company sang that beautiful appeal to the better nature, to look to the clearer light that awaits us where "floats the golden fringe of day," - the song, "When the Mists are Cleared Away."

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In the hush that followed Mr. Starkey spoke in substance, as follows:

     "Those who have spoken have so fully done justice to the principles and the cause which we love, and in our entering into their thoughts and into the feelings which our songs have stirred, our affections have been so roused, that I almost feel like refraining from adding anything; for there is a point beyond which we feel that we can hardly bear to go. And yet there is a thought connects itself with the subject assigned me, which belongs in the line of what has been said and which I think we can hardly afford to miss: We need that our thoughts should never fail to be linked with 'the Saints that have gone before.' The feelings with which we greet each other at these times of fraternal meeting and spiritual uplifting are not unmixed delight. As Year after year one family and another makes its contribution to the Church in the other world, there comes, for many of us, amid all the joy and gladness, a pang of longing for some one absent whose presence and sympathy would so enhance these joys, the impressiveness of these lessons! True, there are those all around us whom we dearly love, but - it is 'Oh, for the touch of a vanished hand, and the sound of a voice that is still!'

     "Yet for us of the New Church these griefs are robbed of real bitterness, for we know that death belongs to this world only: that those things in our friends which we truly loved, d, not die; that the parting is only apparent; that the Church on earth and the Church in heaven are Linked by inseparable ties,-ties of living affection that draw the breath of life from the very Fountain of Life, Himself. My Friends, it is for us to say whether those ties shall continue to bind us to those beyond, - bind us ever more closely until we join them in that sphere of light and love where grief and parting are not known, and where all is love and joy and peace; or whether, by turning away from the things of life to the dead things of the world and the proprium, we shall lose those vanished friends, - lose Church and Heaven and our Lord Himself. At the beginning of these meetings our Bishop sounded a solemn warning, namely, that it is possible to love the manifest things of the Church, - piety, knowledge, friendship, and all the instrumentalities of spiritual life, and yet know nothing of that life itself. For we may love those things for their own sake instead of for the sake of spiritual life; we may love the truth, and yet not love it for ifs own sake, but rather for the sake of self and the world.

     "In all things there are two opposing forces. From the first fall of man down through all the ages there has been waged an unending warfare, an irrepressible conflict between God and the proprium, heaven and hell, - between Life and Death. It is, as the Bishop said, the "aspiration of man's heart" that determines whether he will be conjoined to life or whether to death. The battle is a fluctuating one; sometimes we seem to be borne upward into the light of life, at others suffer ourselves to be swept downward toward the proprium and death.

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Who of us but can accuse himself of many, many lapses, when gain, fame, pleasure, exaltation of self and depreciation of the neighbor, pride of intelligence, self-will and self-leading in place of the Lord's leading, - when these things held sway, while the real things of life for the time seemed poor and cheap and far-away. Did we realize that then we were turning away from those who are waiting us there in the radiant dawn of that other world?

     "Why is it so? Why will we sell our bright heritage for a mess of pottage, for joys that elude us and pleasures that destroy themselves? Why relinquish the rich fruitage of heaven for the apples of Sodom that turn to ashes on our lips? He whose patience never fails and whose bounty would impart joys eternal and without measure, says to us in His holy Word, 'Behold I have set before you Life and Death, blessing and cursing; therefore choose Life!'

     "Death belongs to this world, but not death only. for here life and death struggle for the mastery. By our evils we are bound with hell, but by our common ties in the things of the Church, by the bonds that unite us to that bright band who smile and beckon to us from that Eden where love's own sunlight gilds every beauteous object and blossoms in living forms of delight, - we are bound to heaven; and those loved ones seem to seek to send a message to strengthen and encourage us to choose as they have chosen. For them the conflict and the doubt is past; but to us who linger in the mists and bogs of the unregenerate nature, and who day by day learn to know our weakness, the end cannot at times other than seem uncertain, the victory well-nigh hopeless.

     "We who share those bonds in common must ever be prepared to resist the foes who would seek to sever them, who hate them and would separate us from heaven and from each other. We know and have known and tried each other; and yet the proprium is strong, and there have been times when we mistrusted each other - may the Lord forgive us! There have been times when we suffered the mists of doubt, suspicion, jealousy, heart burnings of the proprium, to drift between us; - may the Father of Love cover over those memories with the wings of mercy and peace, and hide them away under the soft-drifting snows of forgetfulness. For He is our hope and our solace. To Him have our thoughts been directed this day, as He appears in His glorified Humanity as the exemplar of what is truly Human, the Incarnation of Love and Truth, disclosed to us in the truths and goods of His revealed Word. Through His redemption He has conquered the hells which exult over us, and to those who have ears to hear comes His Word of comfort and promise, 'I have the keys of hell and of Death!'"

     According to previous request the speaker closed by repeating the poem, "Forever." (See New Church Life, Sept., 1888.)

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     A message from M. Fernand Hussenet, of Paris, translated by Professor Vinet, was read and received with the cordiality which it merited.* It elicited, moreover, some remarks from Mr. John Pitcairn, in effect as follows:

     "We have heard the message from France, read by Professor Vinet, and it seems appropriate that we send greetings in return, for they are our brethren; and I move that the Bishop be requested to send a suitable reply. I have made in all about fifteen visits to Paris and have never failed to call on the New Church friends there. I would say in connection with the remarks on the subject of the Academy, that there are men in France in entire sympathy with us. They appreciate what has been done for them, and a beginning has been made for sure growth. I have also been in England many times, the last just recently. There is at present there what may be called a "heresy," which has attained considerable headway: that the New Church is a continuation of the first Christian Church. But we know that the Doctrines teach plainly that the first Christian Church has come to an end. This is clearly and fully set forth in number two of the Words for the New Church, which I would advise everyone to read who has not done so."
     * This message is incorporated in the minutes of Thursday, in the first proceedings of the afternoon. See the Journal.

     A Toast was then proposed to the man who, ever since Father Benade, has led the General Church unswervingly and with a discernment, judgment and patience which calls for the most steadfast and affectionate loyalty of its priests and laymen, - Bishop Pendleton. This seemed what was needed to fill the cup of feeling full, and the guests, as many as could, left their seats and crowded around the loved head of the Church with touch of glass and glance of eye to testify to what lips could not express.

     During this part of the feast a telegram was brought in, and read by the Toastmaster, which contained a very warm greeting from three friends in Detroit, - the Rev. and Mrs. E. J. E. Schreck and Mr. A. H. Hill. Proper provision was made for a response to the same.

     On request Dr. Edward Cranch spoke feelingly and to the point on The Unity of the Church. And so the celebration closed.

     IN the evening the members and guests gathered at "Cairnwood." The weather, though fair, was rather cool for a lawn party. Still, a beautiful representation was performed in a little stage erected on the lawn under the great trees of the place; Louis the Fifteenth was shown, in the garden at Versailles, attended by Court Ladies, who dance a minuet; he then falls asleep and a spirit visits him with a message, - a suggestion from the Continuation of the Last Judgment, n. 60.

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The company then for the most part assembled in the house, where conversation, varied by music and recitation, occupied the remainder of the evening; while others strolled about in the grounds, which were lit with Chinese lanterns and colored electric lights, and looked very charming.

     The discussions of the last two days of the Assembly, including the subjects of the "House of the Laity," the "Time of the Annual Meeting," "New Church Life," and others, are so fully reported in the Journal as to call for no reference to them here.

     At the dinner on Wednesday the speech-makers were allowed a rest!

     In the evening the Men's Meeting was attended by about eighty adult members and visitors, among the latter, Major B. F. Hackett of Indian Territory. The effect of the discussion was to convince all present that this feature of the Assemblies is one the value of which can hardly be overestimated. As one visitor announced, it was worth all the distance he had travelled to come to Philadelphia, - although he had come a long distance and for another purpose. It is hardly overstating it to say that without the adequate instruction on the topics discussed, which is not attainable except with the plain speaking and contribution from many minds and from various lines of thought and occupation - notably the medical - that obtain here, the Church can hardly hope to emerge from the darkness that exists as to the Love which is the pearl of human life, and as to the distinctions, without which that love cannot be known.

     During the Men's Meeting, which was held in the Club House hall, the Assembly Tent was occupied by the ladies; and surely not through all the meetings did the brilliant acetylene light shine over a scene of greater gayety and charm than that of the "Dove Party."

     AT the dinner of Thursday, June 21st, Rev. Alfred Acton took the part of Toastmaster, and among the sentiments proposed were -

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     "Our Hosts of 1899," to which Mr. Richard Roschman responded, alluding to the hopes of the Berlin Society for the future under the guidance of their former pastor, Mr. Waelchli, who now returns to them. He expressed a hospitable hope to have the Assembly in Berlin again, in turn.

     "To our Hosts of 1898;" Mr. Hugh L. Burnham replied in interesting and genial strain, also expressing the wish and holding out special inducements for the Assembly to visit Glenview. He referred feelingly to the strengthening effect having the Assembly there had had for the society.

     "Our Hosts of 1900," Were represented appropriately by Pastor Synnestvedt.

     Upon this closing afternoon the spirit of fun was much in evidence. In proposing "The Future Hosts of the Assembly" the Toastmaster, assuming as a matter of course that all the centers and circles, no matter how small, were eager for the honor of entertaining, banteringly called upon the following gentlemen as representing their native places, - Messrs. S. S. Lindsay, of Pittsburg, (despite Mr. Macbeth's gloomy account of the lack of facilities there), Charles R. Pendleton, of Valdosta, Ga., J. R. Kendig, of Renovo, Pa., Robert Carswell, of Toronto, Can., and Rev. R. H. Keep, of Middleport, Ohio. All these caught the spirit and responded in kind, not without contributing, beside the fun, points of serious interest.

     Afterward, in response to an announced call, the members gathered, some 218 strong, on the lawn and terrace in front of Bishop Pendleton's house and were photographed, - very successfully as it proved. Thanks to Mr. Semple - as it happens a professional photographer - and to Prof. Vinet, a diligent and skilful amateur, many views were taken at this assembly, including such subjects as The Priests (and Candidates, - 21 in all); the Assembly Tents and School Building (from various aspects); interior views of the dinners; "Bryn Athyn;" the Club House; Cairnwood;" "Glenhurst," etc. Many of these are obtainable in large and small size, and give an excellent idea of some features and beauties of the occasion and place. In the latter connection we might mention one source of pleasure testified to by a number of the visitors, - the song birds which abound around Bryn Athyn. G. G. S.

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FURTHER IMPRESSIONS.

     [During the Assembly the Editor extended an urgent public invitation to those in attendance, to contribute to the Life statements, - brief or otherwise, - of the features, aspects or phases of the meetings which had made special individual impression. As a result of this and of sundry private solicitations, the following contributions have been secured. It is to be hoped that the official accounts of future Assemblies will come to be regularly accompanied by symposiums of these useful amplifications and "sidelights." - Ed.]

     Two most remarkable features of this Assembly were its enthusiasm and its harmony. In the debates there was no question as to whether a thing should be or not, but instead there was earnest consideration of how a thing should be. For instance, the Orphanage: no one arose and objected to its establishment, though all knew that now if ever was the time to do so. There was no ripple of discord in the discussion of the ways and means, although there was a difference of opinion in regard to them.

     The Life was another instance: although it is not self-sustaining the proposal to suspend its publication would have been adversely received even by those who do not value it enough to pay their subscription promptly. It is doubtful if any person present had so much as a passing thought of such a way out of the difficulty.

     Not least among the subjects discussed was the Time of Meeting of the Annual Assembly. Not one voice was raised to say that we could not afford the expense of holding it each year. Many perhaps thought so - the present writer among them - but their opinion was overborne by the enthusiastic sentiment of the majority, that, cost what it may, the Assembly is too important to be held over. To my mind the general sentiment was a proof of immense gain with us all in regard to the relative importance of spiritual and worldly things. We live in the world and are constantly absorbing its insidious sphere, which tempts us to seek its good things as our greatest good. The yearly expense of the Assembly puts something of a check upon this self-indulgence. The prediction is a reasonable one, that the saving up to meet this expense will begin immediately at the close of one Assembly and continue to the beginning of the next, and that without prejudice to the many other interests of the General Church of the New Jerusalem. E. E. P.

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     THE opening of the Assembly on Sunday, and the celebration of the Nineteenth of June, added greatly to the sphere of worship which was felt by everyone; and that, together with the strong social sphere, to me marks the Assembly of Nineteen Hundred as the pleasantest we have had.

     THE Assembly impressed me as being a large meeting of friends, interested in the same cause, who came together not so much for business Purposes but to worship the Lord and become better acquainted with one another.

     "I AGREE With YOU about the "19th" speeches. That occasion, perhaps more than any other, reflected the spirit of the Assembly. The people here [Glenview] are all enthusiastic for another. The plan proposed by Mr. Macbeth is in general favor." N. D. P.

     A VISITOR'S OBSERVATIONS.

     THE impression remains on my mind that the Fourth Assembly was an entirely live assembly of the only living Church - the New Jerusalem. A living Church! How much that means is proved by the relation that a true Church bears to all humanity, - to the "Gorand Man;" for it constitutes the Heart and Lungs, and is the seat of the vitality that supports and preserves in order every other function and part of the Gorand Man. What the Writings have to say on the heart and lungs throws new light, otherwise unattainable, - on human history, progress and destiny, which can now be read and served intelligently and in the best way I feel that the seriousness of this consideration is realized by "The General Church," and that it with largely prove faithful to its trust, by seeking the individual regeneration of its members. The tone and note of all the addresses and proceedings proved this. Vivat semper!

     As for the rest, what could be more stimulating and charming than the concourse of so many congenial minds, animated and interested in the same subjects, and assembling together in the happiest season of the year, amidst the choicest surroundings of art and nature? L. C. B.

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Vol. XX. SEPTEMBER, 1900. No. 9.
"SWEDENBORG'S SCIENCE AS A FACTOR IN NEW CHURCH EDUCATION" 1900

"SWEDENBORG'S SCIENCE AS A FACTOR IN NEW CHURCH EDUCATION"       ENOCH S. PRICE       1900


     SWEDENBORG'S SCIENCE AS A FACTOR IN NEW CHURCH EDUCATION.*

          * Read before the Principia Club, of Philadelphia, at the Celebration of Swedenborg's Birthday, January 29th, 1900

     THE end of education is the preparation of men for a life of usefulness, here and hereafter. The means to education is the implantation of remains, and the drawing forth and development of remains already implanted; for education means "education," or drawing forth; but that can not be drawn forth which has not; been implanted. In fact, on the human side, education is, for the most part, the drawing forth of what has been implanted. The Lord alone implants remains; that man implants them is but an appearance.

     Going a little further, then, education is the human instrumentality for making a man what he is to be. A man is what his character is; the whole purpose of education, then, is the development of character. The ultimate means of this education or development of character, is, parents, and teachers, and the various subjects of instruction imparted by them. The subjects of instruction would seem at first thought to be manifold, and so they are; but many as there are, there are but two classes, namely scientifics, and the cognitions of truth. The latter indeed are also scientifics when considered in their ultimate form as expressions of human language; but this distinction is made, to separate between natural and spiritual things.

     It is the understanding of the speaker that the purport of the toast looks to natural science or scientifics; and this brings us again to the question, In what way do scientifics educate or develop character?

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     Man is a microcosm, and into him are collated all things of the macrocosm; but as with the macrocosm so also with the microcosm, at first it is chaos,--"rudis indigestaque moles." This rude and undigested mass is to be created into a "heaven" and an "earth." From mixed and indiscriminate possibilities are to be brought out individual and definite actualities. At first there is a dawn of intelligence, when God says, "Let there be light." Then comes the division between light and darkness, when the mind begins to distinguish between truth and falsity; on the first day. So on, through the whole book of Creation, may be traced the development of the rational mind of man. Through it all scientifics are the external means,-the moving spirit of God the internal means, or more properly the cause Itself.

     What then are the scientifics which are the means by which the rational of man is formed, which shall be his educated or "led forth" character? Here is one of the many definitions found throughout the inspired Writings of the Church: "Those things are called scientifics, which are in the external or natural man, and his memory, but not those which are in the internal or spiritual man." (A. C. 3019, et al.) Scientifics are the things which belong to the external or natural man, and they are respectively instruments of service, inasmuch as the external or natural man is made to serve the internal or spiritual, just as the world is made to be subservient to heaven (A. C. 5077, et al.). Some of these scientifics concern natural things, some relate to the civil state and life, some relate to the moral state and life, and some relate to the spiritual state and life. (A. C. 5934.) But for the sake of distinction, those which relate to the spiritual state and life are called cognitions consisting principally of doctrinals. (A. C. 9945.)

     Now the scientifics concerning natural things are obtained, and are to be obtained, by man as of himself, and by means of these scientifics of natural things his natural rational is to be built up. When obtained, and especially in the process of obtaining, these scientifics are a chaos from which a kind of heaven and earth in effigy are to be formed; that is, from them and in them is to be formed the basis for the rational proper and the spiritual in man.

     We are the heirs of all the ages that have been, in this respect: all the observation and all the experience of all the scientific men that have been, are ours. But all this is chaotic, is an abyss, unless the spirit of God move upon the face of the waters.

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And what is the spirit of God in this aspect,--that which utters the fiat lux; which distinguishes between the light and the darkness and causes the day to shine upon the waters; that causes the waters to be gathered together and the dry land to appear, which shall spring forth, bud, blossom, and bear fruit; that shall cause the earth to teem with living things, and that finally shall create man--the rational--to rule over the whole? What shall this spirit be but the spirit of a true philosophy of nature? Where shall we look for this spirit? In the experience, observation and philosophy of the world at large, or what is known of the philosophical theories of the world at large? Nay verily. Men, many of them, have observed facts correctly. They have experimented to good purpose, as witness the contrivances for the benefit of the human race in harnessing the forces of nature and causing them to do the bidding of man. Some men have even discovered certain truths of philosophy. But only one man in the whole world has discovered and enunciated the truth, that the whole is as the parts,--that the great is as the small,--that there is one philosophy of nature, one law that governs universally,--that there is one truth, one wisdom. Among all the others, while they may agree here and there as to some detached matters of fact, there is no agreement as a whole, and all their facts, observations, experiences and theories, are, as mentioned above, a veritable chaos, without form and void--a great, tumultuous deep.

     But one philosopher--whose birthday we celebrate tonight-was specially guided by the spirit of God, and his work is as the "spirit of God hovering upon the faces of the waters." He not only started with a deep and humble acknowledgment of God, but furthermore he was also called by the Lord to be the instrument of His crowning spiritual revelation to His Church; and with such a start and such a calling he was kept from the errors that have beset the paths of all the rest of the world. He was not inspired in the sense of conscious inspiration, such as he had when he began the work on the Writings of the Church, nor was he inspired, in the sense of an audible dictate into his ears, as were the prophets of old. He was not a prophet in this work, but a philosopher, who unconsciously to himself, while working as of himself, was led into the truth and kept from error. He did not, himself, know at the time that what he was writing was true; he desired it to be true, but only after his inspiration did he discover that it was true.

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     If therefore we acknowledge that the philosophy--or science, if you please--of Swedenborg, is true, that it reduces the chaos of facts and experiences to the form of an earth, with a sky or

     heaven,--upon which earth the rational and spiritual of man may rest,--what is not the value of this science or philosophy as a factor in New Church education' New Church education cannot become really distinctive, aside from the theological part, without it.

     But we cannot set aside the scientific discoveries of the day; we might as well try to turn back the hands of time. These things are for us. What we want is the truth, the true principles that shall weld them all together as a whole and show us that this world is a theater representing the other world not only in general but also in particular and as a whole.     ENOCH S. PRICE.
"AS FROM HIMSELF.*" 1900

"AS FROM HIMSELF.*"       F. E. WAELCHLI       1900

* An address prepared for a public mission meeting, held in Baltimore, February 22d, in connection with the Maryland Conference of New Church Ministers.

     THE end of the Divine Providence is a heaven from the human race, and as heaven is conjunction with the Lord, the end of the Divine Providence is conjunction with the Lord. It is the Lord's will that this end should be fulfilled with all men, for He is Love Itself, and wishes the salvation of all. And yet there are many with whom it is not fulfilled. The reason why it cannot be fulfilled with all, is because the Divine Providence, in effecting the conjunction of the human race with the Lord, operates according to certain laws, established by the Lord to the end that the conjunction may be reciprocal; for conjunction which is not reciprocal is only apparent and not real. Those, therefore, who do not do their part towards conjunction with the Lord, cannot enter into it.

     Without a knowledge of the Laws of the Divine Providence, the quality of the Divine Providence cannot be known; and when its quality is not known, its government cannot be truly acknowledged, because it is not understood.

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As it is therefore important that these laws be known, they have been revealed by the Lord in the Books which constitute His Second Coming. In one of these books, in the Angelic Wisdom concerning the Divine Providence, we read as follows: "That there is a Divine Providence is known; but of what quality it is, is not known. This is not known, because the laws of the Divine Providence are arcana, hitherto hidden within the wisdom of the angels, but now to be revealed.... The laws make known the quality of the Divine Providence; and he alone who knows its quality can acknowledge it, for then he sees it. For this reason the Laws of the Divine Providence, hitherto hidden within the wisdom that the angels have, are now revealed" (n. 70)

     Upon these words follows the statement of the Laws of the Divine Providence, together with a treatise on each. They are five in number, and teach, in general, that the conjunction of man with the Lord can take place only when man, acting from freedom according to reason, co-operates As FROM HIMSELF (sicut a se) with the Lord in the work of reformation and regeneration. The laws are these:

     "I. It is a Law of the Divine Providence that man should act from freedom according to reason" (n. 71).

     "II. It is a Law, of the Divine Providence that man should, as from himself, remove evils as sins in the external man; and thus but not otherwise, the Lord can remove evils in the internal man, and then, at the same time in the external" (n. 100).

     "III. It is a Late, of the Divine Providence that man should not be compelled by external means to think and will, thus to believe and love, the things of religion; but that man should bring himself to it, and sometimes compel himself" (n. 129). This is a law of the Divine Providence, because man, when compelled by others, does not act from freedom according to reason, and therefore does not as of himself co-operate with the Lord.

     "IV. It is a Law of the Divine Providence that man should be led and taught by the Lord from Heaven, through the Word, and doctrine and preaching: from it, and this in all appearance as from himself" (a semet.--n. 151). Without the appearance that man is led and taught as from himself. there would be no exercise of freedom and reason on his part.

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     "V. It is a Law of the Divine Providence that man should not have a perception and sense of anything of the operation of the Divine Providence, but yet should know and acknowledge it" (n. 175). If man had a perception and sense of the working of the Divine Providence, he would not act from freedom according to reason; nor would anything appear to him as his.

     In the degree in which we understand these laws and live in harmony with them, we place ourselves in the stream of Providence and are by it borne heavenward. These laws have been revealed for the sake of salvation. Let everyone, therefore, who is intent upon salvation, avail himself of the opportunity afforded him, by the mercy of the Lord, to study them as they are presented in the Doctrines of the New Church. To aid such study we shall now, in most general form, consider the principle contained in all of these laws,--the principle that man, in co-operating with the Lord, must act from freedom according to reason; thus, as from himself.

     It is a law of the Divine Providence that man should act from freedom according to reason; since to act from freedom according to reason is to act from himself. The Lord gifts man with reason and with freedom. Reason is the faculty of understanding; and freedom is the faculty of thinking, willing, speaking and doing what one understands. Without these two faculties man would not be man, for he would not possess the means of bringing his life's love into effect. By the life's love we mean the ruling love in the will of man, which includes all his subordinate loves and which, with the good, is the love to the Lord and the neighbor, and with the evil, the love of self and the world. Love makes the man, for man is such as his love is; but love cannot live unless it can come into effect. It comes into effect by the use of means, and these means are freedom and reason. The ruling love of man seeks for the knowledges which teach how it may ultimate itself in speech and act, and likewise for the knowledge which confirm and establish it; from these man forms his reason or rationality. In accordance with this his reason, his love acts, and the faculty which makes such action possible is, freedom. For example: an evil man loves what is evil; he therefore forms his reason from the knowledges which confirm, establish and excuse his evil loves; according to this his reason, his freedom acts. It is otherwise with a good man; he loves what is good, and his reason therefore formed from the truths of religion, or from what he regards as such truths; and from freedom he wills, speaks and acts in accordance with these truths.

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     The faculties of freedom and reason are not man's own, but are the Lord's with him,--a free gift from the Lord, which man is privileged to either use or abuse. If he uses them, heaven is established in him; if he abuses them, hell is established in him. The Lord never takes these faculties from man, for this would he to take from him that which makes him to be man; without them he would not be able, as of himself, to enter into conjunction with the Lord. In order that he may be free to use them to this end, he must also be free to abuse them; otherwise he would have no power of choosing between good and evil, and could not act as of himself. Because of hereditary evil, man is inclined from birth to the abuse of these faculties, and does abuse them. Should the Lord, because of their abuse, deprive him of them, and cause him to do what is good and think what is true, without the exercise of any freedom according to reason, man would become a mere automaton, a machine operated by the Lord, to do as He wills; and all reciprocity would be lost. Moreover evil, derived hereditarily, would remain within, and there could be no reformation; for man could not repent, nor fight against evil, nor afterwards bring forth fruits worthy of repentance. He who would be reformed and regenerated, therefore, must act from freedom according to reason; from freedom he must will not to do evil, because it is sin against God; and according to reason, or truths of the Word and doctrine from the Word, he must bring that which he wills into effect.

     Still, the regenerating man does not act from himself, but only as from himself; for the freedom and reason from which he acts are not his own, but the Lord's with him. The appearance is that he acts from himself, and the Lord grants that he should act according to this appearance; but the truth is that he acts only as from himself, and this truth man must acknowledge. This principle is illustrated by the wars which the Sons of Israel waged against their enemies. The appearance was that they from their own power overcame the enemy, for unless they had entered into the battle and fought with zeal and valor, they could not have conquered; and yet the truth is that the Lord fought the battle for them and gave the victory.

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     From this it is evident that although it is the Lord who regenerates man and conjoins him with Himself, yet it is necessary that man, to all appearance as of himself, strive for that conjunction; otherwise it cannot be effected. Hence can be seen how erroneous is the doctrine on this subject held throughout Christendom, and given in the Formula Concordiae, the book of doctrine of the Lutheran Church, in the following words:

     "Man has not the smallest degree of ability in spiritual things. In spiritual and Divine things, which regard salvation, he is like the pillar of salt into which Lot's wife was turned, and like a stock or a stone without life, which have neither the use of eyes, mouth, nor any of the senses. In his conversion he is merely a passive subject, and not an active one, and does not at all co-operate with the Holy Spirit"

     Can it be a matter of sacrifice that the laws of the Divine Providence, and hence the quality of the Divine Providence, should be unknown in a church where such teaching prevails?

     Man in his reformation and regeneration is not a merely passive subject. The Lord acts, and man receives action from the Lord, and operates as from himself, thus of himself from the Lord; for the one thing from which man is man; and by which he is conjoined with the Lord, is his being able to do what is good, and believe what is true, as from himself; that is, as from his own will according to his own judgment. But this conjunction cannot be effected if man seeks to act from himself, instead of as from himself. He seeks to act from himself, when he ascribes all good and truth to himself; but he acts as from himself, when he acknowledges that everything good and true which he thinks and does, is from the Lord and not from himself. The Word teaches that a man can receive nothing, except it be given him from heaven. (John iii, 27.)

     The acknowledgment that everything good and true is from the Lord and not from himself, does not take away from man the appearance that he acts as from himself; for this acknowledgment leads to conjunction with the Lord, and they who are conjoined with Him have heavenly freedom, and he who has this freedom acts most distinctly as of himself. Therefore, also we are taught that "the more closely a man is conjoined. with the Lord, the more distinctly he seems to himself as if he were his own, and the more clearly he recognizes that he is the Lord's." (D. P. 42.)

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On this subject we are also taught as follows, in the Divine Love and Wisdom:

     "How the Lord is in an angel, and an angel in the Lord, cannot be comprehended, unless the quality of the conjunction be known. There is a conjunction of the Lord with the angel, and of the angel with the Lord; wherefore there is a reciprocal conjunction. This, on the part of the angel, is as follows: The angel does not perceive otherwise than that he is in love and wisdom from himself, just as it appears to man--and hence it seems to him--as if his love and wisdom were from himself, or his own. If he did not perceive the matter thus, there would be no conjunction, therefore the Lord would not be in him, nor he in the Lord; nor is it possible for the Lord to be in any particular angel or man, unless he in whom the Lord with His love and wisdom is, perceives and feels it as his own; by this means the Lord is not only received, but when received, is retained, and likewise beloved again; thus therefore an angel becomes wise, and continues wise. Who can incline to love the Lord and his neighbor, and to be wise, unless he feels and perceives what he loves, learns, and imbibes,--as his own? Who can otherwise retain it? Were this not the case, the love and wisdom inflowing would have no abiding place, but would pass through without affecting, so that an angel would not be an angel, nor a man a man, yea, he would be nothing other than an inanimate thing. Hence it may appear that reciprocation is necessary in order that there may be conjunction." (D. L. W. 115)

     The Lord loves man, and wishes to dwell with him; yet he cannot love him and dwell with him unless he is received, and unless the love is reciprocated. From this and from no other source is conjunction. For this cause the Lord has given man freedom and reason; freedom to think and to will as of himself, and reason according to which he may do so. To love and be conjoined with one in whom there is nothing reciprocal, is not possible; nor is it possible to enter in and abide with one in whom there is no reception. But whereas there is in man from the Lord ability to receive and to reciprocate, the Lord therefore says, Abide in Me, and I in you (John xv, 4.) He that abideth in Me and I in him the same bringeth forth much fruit (ibid, ver. 5). The Lord also teaches that He is in the truths and in the goods which a man receives and which are with him: "if ye abide ire Me, and My words abide in you: If ye keep My commandments, ye shall abide in My love." (ibid, xv, 7, 10.) "He that hath my commandments and doeth them he it is that loveth me; and I will love him, and will make my abode with him" (xiv, 21, 23).

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Thus the Lord dwells in His own with man; and the man abides in those things which are from the Lord, and so abides in the Lord.

     Whereas there is with man, from the Lord, this ability to reciprocate and to do in his turn, and thus to bear his part in what is mutual, the Lord, therefore, says that man must repent. How man is to repent as from himself, is taught in the second Law quoted above: "It is a Law of the Divine Providence that man should, as from himself, remove evils as sins in the external man; and thus, but not otherwise, the Lord can remove evils in the internal man, and then at the same time in the external."

     Everyone has an internal and external man, and both of these are from birth, nothing but evil. In the internal man dwell the lusts of evil with their devices, and in the external man the enjoyments from those lusts and the contrivances from those devices. The lusts and devices in the internal man flow in to the enjoyments and contrivances in the external man, and hence, when fear of civil or moral law does not prevent, into evil speech and deed. Man cannot fight against the lusts and devices as they are in the internal man, for they are of so subtle a nature that he cannot perceive them or know their quality. But he can fight against them as they reveal themselves in the enjoyments and contrivances of the external man. These enjoyments and contrivances dwell united in the purpose to do evil, and it is against this purpose, both in will and in thought, that man must wage the combat. To merely prevent the purpose from ultimating itself in word and deed is not sufficient, for in such case it still remains within, together with the enjoyments and contrivances; and into these the lusts and devices of the internal man continually inflow, constantly gaining in power and strength. But in the degree in which man as of himself removes from the external man the purpose to do evil, the Lord can cleanse him from the lusts and devices in the internal man, and at the same time from the evils themselves in the external man. Thus is the inside of the cup and the platter cleansed, and the outside becomes clean also.

     From this it is evident that man's co-operation with the Lord in effecting the end of Divine Providence, lies in his shunning evils as sins against God, and this as from himself, by the exercise of the freedom and rationality with which the Lord gifts him. There is no other means of co-operation. In vain does he who does not use this means seek to co-operate by the performance of all manner of good deeds, for these are of no value to salvation if evil be not shunned.

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He who would co-operate with the Lord must therefore first of all examine himself, that is, examine his purposes, and see his evils, and then fight against them, looking to the Lord for strength and power. This everyone is able to do who is not insane from the conceit of his own goodness.

     There is much said in the world at this day about doing good, but little is said about shunning evil; this is because it is far easier to engage in external good works than to shun evil. The Church must be on its guard against this delusive goodness. Let it be borne in mind that the doing of good does not remove evil, but that the removal of evil is to do good. This we are taught in the following brief statement in the Doctrine of Charity: "He who shuns evils as sins does Christian good.... It may therefore be taken as a rule, that to shun evil as a sin is to do good." (Char. II.)

     He who truly observes this rule of life, observes at the same time all the Laws of the Divine Providence. He exercises his freedom in accordance with a rationality formed from the Divine Truth, and this to all appearance as from himself, but with the acknowledgment that everything good and true which he thinks and does is from the Lord. The freedom and the reason which he enjoys are not,--as with the evil, who abuse these Divinely-given faculties,--slavery under the rule of sin and insanity arising in the conceit of self-intelligence; but they are true freedom and reason, such as is with the angels of heaven.

     In all the workings of the Divine Providence dwells the Mercy of the Lord. It is of His Mercy that He has as the end of His Providence a heaven from the human race. So, too, it is of His Mercy, that He gifts man with freedom and reason, and keeps these two faculties in him unimpaired and as sacred, in all the course of His Providence. But for this, man would not be man; but for this he could not be conjoined with the Lord; but for this he could not have immortality and attain unto eternal life.

     "O, give thanks unto the Lord, for He is good
     For His Mercy is forever.
     Who remembereth us in our low estate;
     For His Mercy is forever." (Ps. cxxxvi, 1, 23).
                         F. E. WAELCHLI.

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STORY OF GIDEON 1900

STORY OF GIDEON       Rev. C. T. ODHNER       1900

     Judges, Chapters vi and vii.

     THE history of the sons of Israel during the forty years in the wilderness, represents the first general state of the man who has received the Divine Truth and who has chosen to follow the Lord in the life of regeneration. This first state is inevitably one exceedingly external. The man is still in the wilderness outside the land of Canaan. He is not yet in the Church, except potentially; but he is preparing to become a church, that is, a spiritual man. The Divine Law has been given to him; he knows the Truth, and he knows the consequences of sin. Fear is at this time the dominant affection from which he compels himself to desist from evil; the fear of punishments, temporal and eternal,--the fear of evil as hurtful to himself; the fear, finally, of the voice of God in his own conscience. His will, his proprium, now as in the beginning, is lusting for the flesh-pots of Egypt, and the new will has not yet been born. The Truth, a hard task-master, is obeyed sullenly, reluctantly, with much groaning and murmuring.

     But as the man progresses in life he gradually comes into a clearer recognition of the security and blessing reposing in the masterhood of the Truth. Many and mighty deliverances from spiritual enemies convince him that he has chosen the better part. Forty years in the wilderness, a complete series of trials, have taught him that the Truth is really true, a safe and kindly guide. The servitude under the Law becomes more and more a free and accustomed service. Out the womb of fear is born the affection of Truth.

     The man now finds himself beside the clear water of the river Jordan: Spiritual repentance opens to him the baptismal gate which leads into the genuine Church of the Lord. He is now ready to enter into the true life of regeneration and into the combats and victories of spiritual temptations, for he is now able to shun internal evils,--shun them, not from fear, but from the spiritual affection of truth,--shun them, not merely because they are hurtful to himself but because they are sins against God.

     Having now entered into the internal Church the regenerating man begins that period of spiritual experience which is represented in the Word by the history of the Israelites under the Judges.

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This is the second general state of regeneration, a state Spiritual, got celestial; a state governed by Judges, that is, affections of truth, but not yet by priests, or affections of good. The internal man or the new will, has been conceived, indeed, but is not yet fully born. The old proprium, though recognized as an enemy by the new-born affection of truth, is still alive and unsubdued. The Church with the man is weak and wavering. The Light is still seen only by fitful glimpses. States of spiritual elevation alternate with states of base surrendering to infernal hosts of lusts and persuasions which still dominate the external man. Forgetful, ungrateful, well-nigh incorrigible, Israel is ever ready to make covenants with the nations, to compromise with the truth, to desert the sanctuary of Jehovah for the filthy altars of Baalim and Ashtaroth--the self-intelligence and worldiness, the falsities and evils of every kind which round about entice him, besiege and assail him.

     Then, after each surrender, there follows a state of shameful servitude, of spiritual stupor and depression, until the man, wearied with his own self, disgusted, despairing, cries unto the Lord for help and deliverance. And the Mercy of the Lord does never fail. The Divine Truth, though hidden at times under clouds of our own making, is nevertheless present at all times with that man in whom a spiritual affection of truth has been awakened; and it re-appears, when sought for,--mighty in deliverance like the Israelitish Judges of old.

     Six times, the Rook of the Judges tells us, did Israel sin and fall under foreign servitude. The number six denotes a state of combat, but seven signifies peace and rest. Twelve judges are mentioned as rulers over Israel, signifying the completeness of the deliverance. Each Judge is but the re-appearance of the same essential Truth, though under varying circumstances, and hence with a varying representation, in a continuous and progressive series.

     Finally the office of the Judge becomes merged in the office of the high-priest. When at last the long struggles of spiritual temptations are over, the man of the Church finds himself no longer under the dominion of the affection of truth alone, but under the affection of good as one with the affection of truth.

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The old will is at last subdued, and a new will, a new proprium is born. This third state, the actual state of regeneration, is represented by the rule of the priests, such as Eli and Samuel. The subsequent rule of the kings, from Saul to Solomon, represents the state when, by means of truth from good, by means of the new perception of truth which flows from the new-born will of good, the regenerate man subdues all remaining evils and falses in the external man, until at last the kingdom of the Lord is established triumphant throughout the whole man.

     The wonderful story of Gideon describes one of the most severe of the combats of the regenerating man, and it is--in its ten distinct stages--complete as a story of spiritual temptation.

     First comes the oft-repeated account of the sons of Israel doing evil in the sight of the Lord. Then follows their long and grievous oppression by the Midianites. Then, when at last the people cry unto the Lord, a prophet is raised up, recalling the ancient mercies of God. Immediately after this the angel of the Lord appears unto Gideon, calling him to serve as a deliverer. Next follows the account of the acceptance of Gideon's sacrifice; his overthrowing the altar of Baal; the reassuring sign of the Dew and the fleece of wool; the remarkable sifting of the people; the strange dream of the Midianite; and, at last, the miraculous and glorious victory of the chosen three hundred over the countless hosts of the enemy.

     The internal sense of this story has not been revealed in any consecutive form, but glimpses have been vouchsafed which hood the whole with light.

     THE MIDIANITES.

     The Midianites were a people inhabiting a district between the land of Canaan and the Red Sea. From their history in the Word it is known that they were divided into two branches. One of these, under the leadership of Jethro the priest; the father-in-law of Moses,--was from the beginning friendly to the sons of Israel, and was ultimately incorporated with them. The other branch, a powerful confederation of tribes in close alliance with the Moabites, were most determined in their enmity to the Israelites.

     Being thus divided, the Midianites represent states of affection and thought in the external man which may be either friendly or hostile to the internal man.

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Like the Edomites, they represent in general those outside the Church who are, or who appear to be, in simple good and in simple truth: the Edomites, those who are in simple good, and the Midianites, those who are in the truth of simple good. In a good sense, therefore, the Midianites are those who believe in the letter of the Word in all simplicity, men who really are the friends of the genuine Church, but who, in consequence of their simplicity, are in great obscurity, and are easily led astray by external appearances and fallacies. But in an evil sense, as in the story of Gideon, the Midianites are those multitudes in the Christian world who indeed appear to be in simple good and truth, appear to be members of the Lord's Church Universal, appear to be sincere and devout and honest Christians, but internally are neither one nor the other. What, then, is the touchstone by means of which we may discriminate between these two classes of Midianites?

     The touchstone is the spiritual sense of the Word, and spiritual truth in general, which, when made known, is received with delight by those who are in genuine simple good, but is rejected with utter indifference and aversion by those who are only in apparent simple good. The hostile Midianites are those great masses in the Christian world who internally have no conscience, no desire for any truth of religion, yet outwardly conform to the laws of morality and religion; people who are thoroughly external, frivolous, and worldly, devoted entirely to their selfish aims and pleasures, and wholly indifferent to spiritual truths. In the other life they are those spirits in hell who occupy the region opposite the lowest or natural heaven. In general, they represent love of the world, with all its concomitant evils and falses, and it is the battle against this infernal love which is described in the history of Gideon.

     THE OPPRESSION.

     The present state of the New Church at large affords an unwelcome illustration of the nature of the Midianitish oppression, under which, indeed, not only the Church as a whole but every member of the Church, is bound to suffer at one period or another. How prone is the nascent Church to be seduced into the worship of Midianitish gods, to sacrifice on the false altars of the universally prevailing worldliness, the hypocritical show, the sham sentiments, the shallow aims and pursuits which dominate the world around us!

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What means the increasing readiness to recognize the goodness of the Christian world, but the growth of a love of that world? What is this fraternizing with the Old Church, this aping of Old Church methods and conventional standards, this suppression of unpopular truths, this dread of everything distinctively of the New Church,--what is it all but a Midianitish invasion of worldliness into the Church?

     And on the heels of this invasion follows a seven years' oppression under the hells of indifferentism, indifference, aversion and loathing of spiritual truth. In such a state the Doctrines of the Church begin to appear dry, impracticable, tiresome The former affections of truth seem swallowed up in the dens and caves of this unholy mountain of worldly love. Worldly affections and pursuits snatch away all sustenance from the spiritual man, until there seems to be left "neither sheep, nor ox, nor ass," neither perception nor rational conviction, nor firm knowledge of the truth.

     Yet with the man who can be saved, or with the Church that may endure, there is always left a remnant of the sincere affection of truth, some hidden remains of faith and conscience which in the midst of the desolation "cries unto the Lord because of the Midianites" And the Lord does not forsake His people. A prophet appears with reminders of all that the Lord hath done for the Church in ages past. The memory of former, higher, and purer states, is recalled,--the memory, for instance, of the zeal and devotion of the early members of the Church, the recollection of the burning love and the intense delights and blessings which every member experienced when first receiving the Heavenly Doctrines and when departing out of the dead Egyptian Church.

     GIDEON

     And now the angel of the Lord appears unto Gideon in Ophrah, where he is threshing wheat by the winepress, to hide it from the Midianites. Gideon, like all the judges, represents the affection of truth which still, though hidden, and fearful of the opinion of the world, is surreptitiously seeking the bread of life out of the nearly forsaken Doctrine of truth. Yet so weak is this affection, so exhausted by the infestation of worldiness, that it meets the call of the Lord with mistrust and despair.

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Have we not all, in such states, cried out with Gideon, "If the Lord be with us, why then is all this befallen us?" Is it truly possible that the New Church can be established within us and around us? Is there really any practical strength in the Doctrines of the New Church? If so, why this slow growth of the Church, nay, its standstill, if not actual decrease in numbers? Why these constant dissensions and troubles? Why this lack of charity among the members of the Church and among our own individual affection? Why this indifference to the Truth as revealed? Why this worldliness within us and around us--this desolating capacity under Midian? Surely, the spirit of truth has forsaken us! But the Lord looked upon Gideon in his weakness and said "Go in this thy might; and thou shalt save Israel from the hand of the Midianites. Have not I sent thee?" The acknowledgment of our own miserable condition, and the humble though despairing recognition that our affection of the truth is poor, indeed, the weakest and least of all our affections, 'his humility, is the gate through which the Lord may enter into that affection, revive it, and endow it with miraculous strength against Midian.

     GIDEON'S SACRIFICE.

     This humiliation and acknowledgment is further represented by Gideon's sacrifice and its wonderful acceptance. The angel of the Lord said unto Gideon, "Take the flesh and the unleavened cakes and lay them upon this rock. And the angel put forth the staff that was in his hand and touched the flesh and the unleavened cakes, and there rose up fire out of the rock, and consumed the flesh and the cakes." The sacrifice itself consists in the acknowledgment that we have no strength of our own, the recognition that we must devote all our affections to the service of God, on the altar of His Word, the ancient Rock of Ages. With this recognition comes power from the Lord; strength inflows from the end of His staff. The discouraged heart is comforted by the Divine Teaching; the flame of spiritual love is kindled anew by means of the Word; the affections are vivified, elevated, and accepted by the Lord, and thus, deep within, there is effected a new conjunction of the man with his God.

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     THE OVERTHROWING OF BAAL.

     Then Gideon takes ten men of his servants and, in the night, overthrows the altar of Baal which his father had built. The work of liberation proceeds from the plane of the affection to that of the understanding. The affection of truth, revived and strengthened, summons all the truths that yet remain in his mind and takes the first step towards repentance by overthrowing the false persuasion which in the beginning had caused his trouble. He acknowledges that he had gone a-whoring after a false God, a wrong principle or notion, diametrically opposed to the plain teaching of the Lord. The man of the New Church acknowledges, for instance, that in his former state he had been led astray by appearances as to the actual state of the Christian world around him, and the actual condition of worldly loves within him. "The men of the city," are indignant at this iconoclastic work and would put Gideon to death. The external affections with man rebel against the ruthless overthrowing of their cherished idol of worldliness, The destruction of that idol and the obedience to the voice of Revealed Doctrine means, they fear, a separation from the world, isolation from beloved friends, ridicule by the world, contempt, inconvenience, perhaps persecution. The world must not be offended! Down with the fanatical and uncharitable iconoclast, the believer in a doctrine which was true a hundred years ago, but is true no more ! Tear out that affection from within! Read it out of the Church! Silence it ! Put it to death within us!

     Thus the evil spirits are prompting; but Gideon is saved by conservative neutral council. The external affections of the regenerating man, though misled and rebellious, are still amenable to some instruction. The memory of the Doctrine remains and the Doctrine is plain. The Writings certainly do not recommend the world nor the love of it. Are we actually to plead for Baal, for the Old Church? Let us wait and see! If the Old Church is good, if the love of the world is a god, let it plead for itself! Let us watch the signs of the times, taking neither one side nor the other until this uncertainty is over. And so Gideon is permitted to continue his work.

     THE LAST ASSAULT.

     But now the Midianites and Amalekites and all the sons of the East gather themselves together and encamp against Israel in the valley of Jezreel.

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Midian is not willing to lose its prey so quickly. The real temptation begins. Perceiving that the love of the world is losing its hold over the man of the Church, the infernal spirits summon all their hosts to a last decisive battle.

     Gideon, on the other hand, summons all the faithful in Manasseh and Asher and Zebulun and Napthali. All these represent the affections and thoughts belonging to the region of the rational understanding. There, on the plane of Jezreel or Esdraelon, the great battlefield of the ancient world, this battle, also, is to be fought out. The two armies, the hosts of the Lord and the hosts of the world, are encamped over against one another. The mind is ready for the final combat, with arguments pro and con.

     THE SIGN OF THE DEW AND THE FLEECE.

     But Gideon is still fearful and asks yet another sign from the Lord to assure himself that victory is before him, that the Lord is indeed with him. He will believe, if, in the morning he finds the dew collected in the fleece of wool only, but none on the earth beside it. And behold, it is thus, and he wrings the dew out of the fleece, a bowl full of water. And again he requires that on the next morning the dry shall be only upon the fleece, but upon all the ground the dew. And God did so that night; for it was dry upon the fleece only, and there was dew on all the ground.

     What can be meant by this remarkable sign? What is meant by the "dew'" It is the influx of truth from Heaven, pure, clear, celestial. And what is the "fleece of wool?" In a most general sense it means the same as the sheep, that is, the good of innocence, the celestial remains of good, the almost imperceptible affection of good, which, like the prolific germ within the seed, is inmostly hidden within the affection of truth. The sign of the Dew and the Fleece is the sign of the inversion of state which takes place with man when preparing to meet his enemies, victoriously, in a spiritual temptation-combat, At first there is nothing within him receptive of Heavenly Truth excepting that imperceptible remnant of innocent good which alone gives life to the affection of truth; the fleece of wool alone receives the dew of Heaven, but the earth, the unregenerate whole of the external man, receives nothing; it remains dry and hard as before. But after the truth has been received with affection and obeyed in life,--after the remnant of good has been fructified by the truth, after the conception has taken place, and a new will, a new proprium, a new man, has been born,--then the internal man is no longer the subject of truth alone, but is the subject of good, of love to the Lord; while, on the other hand, the ground, the affections of the eternal man, are made subjects to the triumphant dominion of truth, and are thus brought into harmony with the new and heavenly life of the internal man.

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Thus, on the second night, the dew was received, not by the fleece of wool, but by the ground around it. When this state has been reached, and not before, the man is ready for the battle; for the combat, to be victorious, must be waged, not from truth alone, but from good, by means of truth.

     THE SIFTING OF THE PEOPLE.

     And now, lest Israel should boast of its strength and ascribe the victory to itself and the number of its hosts, a remarkable sifting is commanded. "Whosoever is fearful and afraid, let him return and depart early from mount Gilead. And there returned of the people twenty and two thousand, and there remained ten thousand." Yet even these were too many, so the people were brought down to the water, and were sorted according to their manner of drinking; those only were chosen who lapped the water with the tongue, as a dog lappeth. And the number of those who lapped were but three hundred. All the rest were dismissed, every man unto his place.

     What, then, is meant by this strange test? The water, of course, is the truth, but a dog,--does he not signify evil concupiscences? Not always; for the dog, on the whole, is a good animal, faithful, watchful, and obedient, next to the horse the closest companion that has been given to man from the animal world, and, in a good sense, he signifies not concupiscence, but eagerness to serve, self-deprecation, humility, devotion, and, in his manner of drinking, the eager appetite for truth.

     It is this eager, dog like appetite for truth that alone can save man from the dominion of worldly love and indifference towards spiritual things. It is this intense devotion to the Doctrines, this keen thirst for learning what the Lord teaches, this love of the truth for truth's own sake, that alone can deliver from that slough of worldliness and indifference toward the Heavenly Doctrines into which the New Church has fallen within this last quarter of a century.

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     How wonderful, this sifting and picking of the people! "Whosoever is fearful and afraid, let him return to his own place." It is not by such faint hearts that the Lord will give the victory to His Church. And yet, it is not courage alone that is needed, but discipline and humility as well. And even this is not enough. Even the nine thousand seven hundred who bowed themselves down upon their knees to drink, even these were set aside, for though brave and humble and anxious to learn, they did not possess in a sufficient degree that intensity of love for the truth which led the three hundred to take up the water in their hands and lap it with the tongue as a dog lappeth. The former are those who hear the Word gladly, when presented, but who make no special efforts to procure it,--but the latter are those who actually seek for the Truth, who will make some effort to acquire it,--those who will read and study,-and think for themselves, in deepest humility, but at the same time with eager desire. The rest may indeed be good and faithful members of the Church, and are by no means to be cast out of Israel, but they are not the ones who may take the lead in the battle against the love of the world.

     Where those devoted ones may be found in the Church, is known to the Lord alone. We know not the internal states of men or of bodies of men, or even of our own individual selves. In the face of the strongest appearances we dare not make any personal applications, for appearances are ever deceptive and the evil may, for selfish purposes, show as eager a desire for truth, as the good. But this we know, that there have been and will continue to be, judgments and separations and siftings in the Lord's New Church, and that these, though painful, have been of the Divine Providence, lest the Church should come into a state of boastful self-confidence, imagining that there is any strength whatever in numbers, or wealth, or influence, or anything at all apart from the Truth itself. No sooner has the Church received the least encouragement in the way of external growth, than there has been an invasion of pride and the love of the world, a looking outward to externals and to the opinion of the world, instead of inwards and upwards to the regenerate life and the Light of Heaven. Chastisements and purgations, one after the other, have been and will be necessary, until there is a complete recognition of the fact, that not we, but the Lord alone in His revelation, is able to build up the New Jerusalem,--until we have lost every trace of self-confidence, self-intelligence, self-power,--until we are brought to the acknowledgment that though we are mere dogs, wholly external, wholly worldly, wholly helpless, yet the Divine Truth remains invincible, and that the Lord, who is the Truth, can alone save the Church from her persecutors.

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     THE CAKE OF BARLEY BREAD

     For, after all, it was not the three-hundred who conquered by the might of their swords, but it was the Lord who brought the judgment upon the Midianites by the voice of the trumpets and the light of the lamps within the empty pitchers. Essentially, the Midianites were destroyed by one another, by their own evil love. This love is represented by the cake of barley-bread which the Midianite, in his dream, beheld tumbling into the camp and overturning the tent. Barley, in a good sense, signifies the good of the external natural; this on account of the roughness and hairiness of its head in the stalk, and the coarseness of its grain, while wheat, on account of its smoothness and richness, signifies the good of the interior natural. But in the opposite sense, as in this story, the cake of barley bread signifies the good of the exterior natural perverted, the legitimate love of external good things profaned by being regarded as ends in themselves, instead of means towards higher ends. It signifies the delight of external pleasures, the good things of the world, when these are regarded as the chief things to be sought for in life, and it is this Midianitish love, this cake of barley bread, which will ultimately bring spiritual destruction i. e., damnation, upon those who make it their ruling love. Thus evil destroys itself. The Lord destroys no one.

     THE VICTORY OF THE TRUTH.

     In the Church, and in the man of the Church, the final victory over the love of the world is won by the voice of the trumpet, and the breaking of the empty pitchers which conceal the lighted lamps. The voice of the trumpet is the announcement of the genuine doctrine of truth. The lamps within the pitchers are the truths of the internal sense of the Word, concealed within the appearances of the literal sense.

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Thus in the truth alone are found the means of freedom from the oppression of Midian. Let the clarion voice of the Heavenly Doctrines ring out in our souls! Break through the shell of the Letter, and let the light of the Internal Sense flash out in the night of our external minds. The infernal hosts that beset us cannot bear the sound and the light. Confusion and panic take possession of them. The sword of every one of them will be set against his fellow, for they hate one another even as they hate us, and the whole noisome crew will flee in terror and cast themselves into the hell whence they came. Fear not! Even so in the Lord's New Church as a whole. Its one means of defense and victory, its one duty and use, is the announcement of the Genuine Doctrine, and the preaching of the Internal Sense of the Word; for evangelization includes all the uses of the Church. If we are faithful to this our duty we need fear nothing. What if the world will not hear the Word? Are we responsible for the world? Let the truth be announced, though there be but two or three that will harken. The very presence of the truth will in time, in ages to come, effect that judgment and inspire that panic among the Midianites in this world, which it effected in the imaginary heavens at the time of the Last Judgment in the other world. What if the New Church itself appears deaf to the trumpet and blind to the light, stolidly, ignominiously serving the gods of Midian? We need not worry. Remains of good and truth have been implanted in the Church by the Lord, and she cannot perish; for out of the ten-thousand there will be gathered, in time, the three hundred, through whom the Church will be emancipated from its thraldom. What if our own worldly affections and ever-present inclination to indifference to the truth, appears at times,--nay, nearly all the time,--so overwhelming that we despair of ever becoming true members of the Church, in this world or in Heaven? Fear not, neither be afraid! Cry unto the Lord, sincerely, often; cry unto the Lord, and He will raise up a Gideon in the midst of thy worldly affections. Be trustful; believe, and remember that there is hidden, somewhere within, a sincere affection of truth, through which the Lord will be present with thee and fight for thee. Come down to the living water of truth, lift it up in thy hand and quench thy thirst with thy tongue, even as the dog lappeth. Then arise in the night and let the doctrine be announced in thy thoughts and reflection. Do not only read and hear, but examine thyself in the light of the truth.

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Hide nothing to thyself, but let the light flood thy most secret affections and delights. Banish the feelings of despair and hopelessness. Do not doubt thy affection of the truth. Do not doubt the Mercy and power of the Lord to save thee. Take courage, faint heart! Fear not! Hath not the Lord sent thee?

     "Fear not, neither be afraid: have not I told thee from that time, and have declared it? Ye are My witnesses. Is there a God besides Me? Yea, there is not. I know not any." (Isaiah 44:8.)

     "Fear not, I am the first and the last, and I have the keys of hell and of death." (Rev. 1:17.)

     "Seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful minds. For all these things do the nations of the world seek after. But rather seek ye the kingdom of God, and all these things shall be added unto you. Fear not, little Rock, for it is your Father's good Pleasure to give you the kingdom." Amen.
THEORY OF EVOLUTION VS. TRUE SCIENTIFIC PRINCIPLES 1900

THEORY OF EVOLUTION VS. TRUE SCIENTIFIC PRINCIPLES       ALFRED H. STROH       1900

     THE Theory of Evolution has held an almost Aristotelian sway over scientific thought during the latter half of the nineteenth century. Newchurchmen need not look far to find the reason for the prevalence of so irrational an hypothesis, for from revelation they know that the internal state of Christendom is atheistic and materialistic, and therefore ready to consider favorably any patchwork of appearances which deduces creation from some other source than a Divine Creator. This is plain enough to Newchurchmen, for from revelation they know the spiritual causes which produce natural effects.

     But is the theory of Evolution consistent even with those scientific principles which have been so vaunted in the past? Does it harmonize with the accepted principles of the Baconian Philosophy? which teach that it is unscientific to draw a conclusion except from ample data, well authenticated, and that a conclusion must not be drawn from only a portion of the facts?

     There are some scientists who, to the above questions, would answer "No." Ever since 1859, when the theory of Evolution was brought before the public by Darwin's epoch-making work, The Origin of Species, there have been prominent scientists who have seen the absurdity of that theory, and who have refused to pass beneath its yoke.

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Among these antagonists of the theory of Evolution are found the most noted Orientalists of the latter half of the nineteenth century, whose writings show that they have no sympathy with a theory which takes into consideration merely the facts presented by the single continent of Europe, and leaves out those of Africa and Asia. Rawlinson, the well-known writer on oriental archaeology, sums up the situation in these words:

     "It is the fashion of the day to speculate on the origins of things.... Natural philosophers propound theories of the 'Origin of Species,' and the primitive condition of man. Comparative philologists are no longer satisfied to dissect languages, compare roots, or contrast systems of grammar, but regard it as incumbent upon them to put forward views respecting the first beginnings of language itself. To deal with facts is thought to be a humdrum and commonplace employment of the intellect, one fitted for the dull ages when men were content to plod, and when progress, development, 'the higher criticism,' were unknown. The intellect now takes loftier flights. Conjecture is found to be more amusing than induction, and an ingenious hypothesis to be more attractive than a proved law. Our 'advanced thinkers' advance to the furthest limits of human knowledge, sometimes even beyond them; and bewitch us with speculations, which are as beautiful, and as unsubstantial, as the bubbles which a child produces with a little soap and water and a tobacco pipe.... The patient toil, the careful investigation which real Science requires as the necessary basis upon which generalization must proceed, and systems be built up, are discarded for the 'short and easy method' of jumping to conclusions and laying down as certainties what are, at the best, 'guesses at truth.' " (Religions of the Ancient World, New York, 1883, pp. 1-3.)

     Not only are the data furnished by oriental countries not taken into consideration by the Evolutionist, but in the judgment of the most eminent specialists in Egyptology and Assyriology the results of those sciences flatly contradict Evolution. Researches in the Orient all go to show that man's state, since primeval times, has been one of retrogression, not one of progression from a lower state to a higher one, as the Evolutionist would have us believe. Sayce, the eminent orientalist and professor of Assyriology at Oxford, says:

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     "We cannot emphasize the fact too strongly that Egyptian civilization is at the very outset full grown. So far as the monumental testimony is concerned, it has neither childhood nor youth. Every fresh discovery brings out the fact into clearer relief. Only a year ago Mr. de Morgan discovered a fully developed lotiform column in a tomb of the fifth dynasty at Abusir, thus proving that an architectural device, which had hitherto been supposed to have been an invention of the eighteenth dynasty, really went back to the age of the Old Empire. The discovery is but an illustration of what other discoveries have already taught us. The monumental history of Egypt gives no countenance to the fashionable theories of today which derive civilized man, by a slow process of evolution, out of a brutelike ancestor. On the contrary, its testimony points in an opposite direction: the history of Egypt, so far as excavation has made it known to us, is a history, not of evolution and progress, but of retrogression and decay." (Recent Research in Bible Lands; Phila., 1896, pp. 103, 104.)

     So much for the results of Egyptian archaeology. Similar evidence concerning ancient Babylonia is not lacking. Hilprecht, excavator of the ancient Babylonian city, Nippur, and Professor of Semitic languages at the University of Pennsylvania, says: "We are faced with the strange but undeniable fact, which we also find in studying the oldest stone vases and cylinders, that Babylonian art 4000 B. C., shows a knowledge of human forms, an observation of the laws of art, and a neatness and fineness of execution, far beyond the products of later times. The flower of Babylonian art, indeed, is found at the beginning of Babylonian history. In the succeeding millenniums we find here and there a renaissance, but on the whole the art of this entire period disports itself in the grotesque and exaggerated; it is only the degenerated epigone of a brilliant but bygone time." (Ibid. pp. 88, 89.)

     The great majority of scientists are blind to the importance of the results of oriental archaeology. Although these results indicate for man a primeval condition entirely different from that which the theory of Evolution teaches; and although Geology teaches Asia to be the oldest of the continents, still from a few remains found in European countries--which undoubtedly prove man's primeval condition in Europe to have been very debased,--a theory is evolved which teaches that man and the ape are descended from a common ancestor!

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How illogical such a conclusion! What a scientific nightmare! And even when an attempt is made to use the results of oriental research everything is twisted out of its true relation and distorted. The ingenuity of a Haeckel will not fail to minimize the importance of Asia in the calculation of man's primeval condition; for, according to him, the earliest generations of human things inhabited the now submerged regions of the Indian Ocean!

     The complex symbolisms of the ancient nations, which to the Newchurchman are representatives of spiritual things and explainable by the Science of Correspondences, teach so plainly of man's relative perfection in primeval times as compared with his modern condition, and of a primitive revelation, that even he who runs may read. This is evident enough to New Churchmen to whom so much is revealed concerning the Ancient and the Most Ancient Churches; but even some scientists whose minds are not altogether beclouded by fallacies are able to see this great truth. Rawlinson, in his concluding remarks on "The Religions of the Ancient World," pp. 242, 243, says:

     "The historic review which has been here made lends no support to the theory, that there is a uniform growth and progress of religions from fetishism to polytheism, from polytheism to monotheism, and from monotheism to positivism, as maintained by the followers of Comte. None of the religions here described shows any signs of having been developed out of' fetishism, unless it be the shamanism of the Etruscans. In most of them the monotheistic idea is most prominent at the first, and gradually becomes obscured, and gives way before a polytheistic corruption.... Altogether, the theory to which the facts appear on the whole to point, is the existence of a primitive religion, communicated to man from without, whereof monotheism and expiatory sacrifice were parts, and the gradual clouding over of this primitive revelation everywhere, unless it were among the Hebrews."

     Lenormant and Chevallier in the preface to their admirable work, the Ancient History of the East, p. xi., come to the same conclusion as Rawlinson. They say:

     "Their religion, [that of the Egyptians] under its double character, sacredotal and popular, has been studied, and it has been proved that under the strange and confused symbolism which ordained the worship of animals, was hidden a profound theology, which in its conceptions embraced the entire universe, and was based on the grand idea of the unity of God, the vague and faint echo of a primitive revelation."

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     The science of biology ceases to be a prop to Evolution when it is seen that the historical basis of that theory is a mere assumption. Even the most rampant evolutionist would hardly claim truth for a theory for which there was no direct authentic evidence. Thus it appears that the theory of Evolution is in reality nothing but a speculation bolstered up by evidence taken out of its true relation. Since it is such it is bound to go the way of all theories so constructed. Already some of its offspring are turning upon it ready to devour their parent. Too many facts are being found for which Evolution has no room, and so it must needs give way before some later fad. In the New Church alone is there any true teaching as to the primeval condition of man; in it alone are all things of the universe shown to be a harmonious whole, where one set of facts does not disagree with another but rather all things are seen to be vessels, in varying degree receptive of the Divine Love and Wisdom. The disclosures of Oriental research are so many confirmations of the teachings of the New Church; and when the hoary East shall have yielded all her secrets where will Evolution be,--where all materialistic attempts to solve the mystery of the Creation?

"Why are the nations tumultuous, and the peoples meditating vanity? The kings of the earth stand together, and the rulers consult together, against the Lord, and against His Anointed.

     "Thou shalt crush them with a sceptre of iron; as the vessel of a potter, Thou shalt disperse them." ALFRED H. STROH.
TIME AND SPACE ARE NOTHING 1900

TIME AND SPACE ARE NOTHING              1900

     IN heaven there is no past nor future. Angels live only in the present, which they do from being in the image of God, to Whom time and space are nothing. His eternity is not an eternity of time. Human woe comes from thinking of the past and the future,--that is, from time and space.

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TEACHERS' INSTITUTE 1900

TEACHERS' INSTITUTE              1900

THIRTEENTH MEETING: HELD JUNE 16TH, 1900.

     THE Thirteenth Meeting of the Teachers' Institute was held in the Club Hall, Bryn Athyn, June 16th, 1900.

     The meeting was called to order at about 10 A. M., by the president, Rev. Edward C. Bostock, and opened with reading from the Word and the Lord's Prayer.

     There were present: President Bostock, Rev. H. B. Cowley, (Secretary); Bishop Pendleton, Reverend Messrs. E. S. Hyatt, Homer Synnestvedt, Enoch S. Price, C. T. Odhner, N. D. Pendleton, Rev. Fred. E. Waelchli, Alfred Acton, C. E. Doering, E. J. Stebbing, David H. Klein; Misses H. S. Ashly, C. A. Hobart, Jane Potts, Alice Grant, Electa Grant, Mrs. E. S. Hyatt, Annie Moir, Zella Pendleton, Emma McQuigg and Clara Hanlin.

     Also, as invited visitors, Rev. Messrs. John E. Bowers and E. R. Cronlund; Messrs. Reginald W. Brown, William B. Caldwell and Alfred H. Stroh; Misses M. M. Cowley, Olive Bostock, Lucy Potts and Venita Pendleton.

     Only an outline of the chief discussions of interest, is given in the following account. The first subject discussed was, the best way to harmonize the work of the local schools in preparing for the college, with the curriculum of the latter,--introducing also particulars connected with the curriculum. The curriculum is admittedly to some extent tentative; but comparison with those of four of the leading colleges of the country shows that the Academy College has always covered more subjects. Mr. Price, Head of the College, said that the curriculum of the College and of the Intermediate School will be published in the fall.

     On request Mr. Odhner read a curriculum which he had prepared for the study of history, covering the period from a pupil's first entrance into the primary department to the end of the College course. He said that he expects to. examine existing text books in order to select those best suited to his plan.

     Mr. N. D. Pendleton said that he was much interested in the plan. Though few pupils would be able to go through the whole course, each section contains valuable suggestions to a teacher. He would like to see the paper published.* He was impressed with the usefulness of all pupils studying Church History, and especially the history of the New Church.

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As the reading of civil history, and of the lives of the great men of a country, awakens patriotism, so the reading of Church History awakens the love of the Church. Such an effect is produced by reading the lives of such men as Hindmarsh, De Charms and others; it stimulates what might be called patriotism for the Church. He hoped the writer of the paper might some day be inspired to write such biographies for the young.
     * This will be done in an early number of the Life.--ED.

     Other speakers commended the paper. Mr. Odhner gave the pleasing information that a life of Swedenborg which he had written for children, would be published this year by Mr. Colton, with beautiful illustrations. He had long recognized the great use, to children, of biographies of the great men of the Church.

     Bishop Pendleton thought that the teachers might give suggestions to mothers what to do in this line, for children before their entrance into school. Stories from the Word and pictures of scenes there, might be used with great benefit. There is no telling how far-reaching such instruction by mothers might be. He cited Froebel as saying that first impressions are the most far-reaching. He agreed with those who had spoken of the importance of studying the history of the Church and of its great men. The Catholic Church is quite alive to this. Their Acta Sanctorum or "Acts of the Saints," which is taught to their children, was begun in the 15th century and is not finished yet. Children are in appearances, and to present to them certain striking personalities has a great effect; evidence of which we have in our own childhood's impressions of George Washington. Mr. Acton's account of the people of the Golden Age, in his adaptation of the memorable relation published in the February Life, was an adaptation, for children, of scientifics concerning the spiritual world; and the more we can do to present to children and to adults an idea of that world, the better it will be. Savages feel the presence of the other world, and children are like them.

     The necessity for co-operation between the local and central schools was fully recognized, especially at a time when the work is in its infancy. By means of consultation the College could show to the local schools what is desirable, with the very young, and the local schools could say what is possible. While on neither side is there any wish to interfere with the other, it is equally true that since both are engaged in the one treat work of New Church education, there should be the most complete sympathy and cooperation possible.

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To this end it was suggested that a committee be appointed. It was thought however by Mr. Price that a little more independent work is necessary for the College, and then when it has its work in the definite shape desired, it could meet with a committee. He was entirely in favor of the co-operation; and in this co-operation it was understood that the Seminary would be included.

     In answer to a question as to whether Mr. Odhner's curriculum had ever been tried, that gentleman said that it had been tried in part. During the past year one class had gone over the whole course of general history, though of course in a very general way.

     Mr. Price testified that the compositions of the pupils in the history class when on historical subjects, had shown that their materials were not merely taken from the encyclopedia.

     One speaker questioned whether it was useful for the pupils to learn so many dates as seemed recommended in one part of Mr. Odhner's paper. A good feature of Dickens' Child's History of England, was, that it gave so few dates.

     Mr. Odhner replied that only during the years spent in the Intermediate department, were many dates required to be learnt, and this was at the age for acquiring scientifics of the memory. Thus was secured a foundation or skeleton structure, from which to build up a knowledge of events.

     Bishop Pendleton remarked of Dickens' Child's History, that it is not suited to the young, being thoroughly pessimistic. This was confirmed by Mr. N. D, Pendleton, who considered it, as a history, a deplorable failure.

     The lack of any good history of England for children was spoken of.

     (To be continued.)

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CONCERNING THE SACRED SCRIPTURE OR THE WORD OF THE LORD, FROM EXPERIENCE 1900

CONCERNING THE SACRED SCRIPTURE OR THE WORD OF THE LORD, FROM EXPERIENCE              1900

[DE VERBO.]

VI.
THE WORD, AND NATURAL THEOLOGY: THAT THE LATTER IS NOTHING WITHOUT THE FORMER, AND MUST BE DERIVED FROM IT. THE EXCELLENCE OF THE STYLE IN THE WORD.

     [1.] I ONCE heard a grave dispute among spirits who in the world had been learned, some of them from the Word and some from natural light alone; the latter insisted that Natural Theology was all-sufficient, and Was able to teach man, nay, even illustrate him, without the Word, and enable him to discern that there is a God, that there is a heaven and a hell, and that the soul possesses immortality and thus an eternal life; but the former ones said that the Word alone teach, and gives light on these subjects. The spirits who were for Natural Theology alone, greatly infested those who were for the Word, and this for several days: thinking at heart, and at last saying, that the Word is not anything, that it is written in a style so simple and at the same time so obscure, in very many places, that nobody can be taught, and still less be enlightened by it, and that the writings of the learned by far surpass it, as for instance the writings of Cicero, Seneca, and of some of the learned at this day. But they were answered that the style of the Word is more excellent than the style of all the learned in the whole world, since in the former there is not a sentence, nor even a word or a letter, which does not contain within itself something of the Lord and hence something of Heaven and the Church. For the Word is from God, and thence in its bosom it is spiritual, and this Divine lies hidden there interiorly, as the soul is hidden in the body; and when man reads it holily, this Divine is unfolded in order before the angels, who are affected by the spiritual sanctity unfolded therein, and this is communicated to man.

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Hence it is clear that the very style of the Word, however simple it may appear, infinitely surpasses all the style of the most learned in the world; for the latter, although it may be both elegant and sublime as to sentences, still does not afford communication with heaven, and thus, compared to the style of the Word, it is altogether vile.

     [2]. The spirits who were for Natural Theology heard these things, indeed, but still they rejected them, because while in the world they had altogether despised the Word; and such as in the world have contemned the Word and have confirmed their contempt by means of passages of the Word, after death contemn it perpetually. For every principle which in this world is taken up in respect to God, and in respect to the Word, and is confirmed, after death remains in-rooted, nor can it be torn up. Now, because these spirits on this account did not communicate with heaven, but with hell, they began to conjoin themselves with certain satans there, until at length they and the satans spoke together, and gnashing with their teeth they breathed murder against the soul of those who were for the Word; but still they could effect nothing at all, for the Lord was on the side of those who favored the Word, while only the satans were for those who despised it. Hence the former were received into heaven, while the latter were rejected into hell.

     [3]. The angels afterwards conversed about Natural Theology, saying that this without the Word reveals nothing, but only serves to confirm the things in the doctrine of the Church which are known from the Word; and that confirmations from nature, by means of rational light, corroborate spiritual truths, for the reason that everyone has some natural idea of spiritual things by means of which he retains them in memory and thence takes them into the thought and rationally turns them about and discusses them. Wherefore, truth is corroborated if confirmations from nature are added to it; but still one must beware lest one take up the false instead of the true, for what is false can be confirmed just as easily as what is true by those who are ingenious; hence what is heretical can be corroborated even to the destruction of truth itself.

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     [4]. They added that no one can enter from Natural Theology into Spiritual Theology, but that everyone can enter from Spiritual Theology into Natural Theology, because the latter process is of Divine Order, but the former is contrary to Divine Order. For the natural is gross and impure, but the spiritual is subtile and pure: it is not possible to enter from the gross and impure into the subtile and pure. But, or, the contrary, the angels can look beneath themselves and view all the things which are there; but no one can from inferior things view the things which are in the heavens. An angel can, indeed, behold a spirit who is grosser than himself, but this spirit cannot behold the angel who is purer than himself. Hence, when such spirits ascend into heaven where
the angels are, as often happens, they see nobody there, not even the houses of the angels, wherefore they go away, saying that it is empty and deserted there.

     [5]. It is similar with the Word: those who do not from the Word believe in the Word, can never, from nature, believe in anything Divine. For the Lord teaches: "They have Moses and the Prophets, let them hear them. . . . If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead" (Luke xvi: 29, 31). Similarly would it be if one who had rejected the Word, would wish to believe from nature alone. Some of the ancient pagans, such as Aristotle, Cicero, and others, did indeed write about the existence of God and the immortality of the soul, but they did not know of these things from their own natural lumen; in the first instance, but from the religion of the Ancients among whom there had been a Divine Revelation which was successively handed down to the gentiles.

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Editorial Department 1900

Editorial Department       Editor       1900

     WITH this number we change our date of publication to the first of the month.

     "THE NEW CHRISTIANITY" AND THE PROPHETIC FUNCTION.

     THE New, Christianity, in its May number, took us to task in a fashion that calls for some reply.

     To the first charge,--of "carelessness," is omitting to note that besides Mr. Barrett, the present editor of that paper was one of its founders, and associated with it from the first,--we must plead guilty, having trusted to a mistaken impression which we ought instead to have taken pains to verify. If the omission seemed to our contemporary intentional we are the more sorry for its occurrence; but we assure him of his mistake, and wish that he could have given us the benefit of the doubt, rather than abandon, as he did, his first allegation, that of "carelessness," going on to impute instead, lack of fairness and of friendliness on our part.

     The second charge is, that we gave a "twist" to what was said in the December editorial,--entitled "A Medium for the New-Age Prophet,"--which "twist" is thought to indicate a design to make the editor "appear to as much disadvantage as possible."

     Again we could wish that The New Christianity had refrained from assigning to us motives incompatible with charity or candor. While believing that paper to be in certain errors we have no desire to exaggerate them, or to deal with them in any other way than to correct error and advance the truth, according to our light. In the editorial referred to, the idea was introduced, which has appeared again and again in the paper, that what is there designated-as the "prophetic function," in the priesthood and in the human mind, is qualified to rise superior to the ultimate and fixed form of revelation. That is, Doctrine,--which in the Writings is predicted, (note well) of the Letter as well as of the internal sense--can practically be dispensed with, or improved upon. For, since truth is susceptible of infinite unfoldings, it is assumed that revelations are to be successively renewed and improved upon, to eternity; and the internal light would be supposed always to keep ahead of the literal revelation.

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     Here comes in the necessity for discriminating mediate and immediate revelation. According to De Verbo, section 13, the Lord teaches man in two ways: from without, by a revelation given immediately to his senses, by written or oral instruction; and mediately, or from within, by perception, or illustration of his understanding, according to and by means of spiritual consociations. It is necessary and of order that immediate revelation should be from without; necessary because thus it is fixed--fixed by God Himself,--and its Divine knowledges afford an ultimate basis into which spiritual ideas can Bow, according to man's capacity for elevation or for perception; without it man could have no spiritual perception. Perception is internal revelation, and it is peculiar to the individual: immediate revelation is external, unalterable, and thus common, and serviceable to al men.

     True there have been in the past different forms of immediate revelation, but that was because to none of the Churches that received them could be given one that was permanent, because they themselves were not permanent. Yet for each Church that form of revelation which it had was the indispensable basis for all the degrees of internal revelation possible to the men of that dispensation. Now, however, that a revelation has been given in the Writings, the knowledges of which agree (not merely correspond) with the knowledges of the Word which the angels in heaven have, further additions are not needed. Men may now be consociated with the angels even in the understanding of the Word, on all planes, and like the angels may go on to endless unfoldings of its spiritual and celestial wisdom. Let us ask, To the Crown of all the Churches what less could be given than a Crowning Revelation?

     The gist of The New Christianity's position is stated on page 103 of the July number, challenging the statement of Mr. Mercer that the Second Coming has already taken place,--meaning through Swedenborg's Writings,--

     "Truth is inwardly revealed to all the good; all living truth comes by inward way; and the coming of living truth, not a publication of things perceived and seen and heard, is the coming of the Lord. It is as inward and living truth that the Lord speaks to us personally and with authority. All outward publications are but signs and helps, and we must guard carefully against mistaking them for the substance."

     There is here a failure to see that the two forms of revelation are mutually indispensable,--that without the outward publication of the Word, truth would have no place into which to descend by an inward way; for there would be no vessel in the human mind but the fallacies of sense and the falsities begotten of unregenerate loves. By the Word we here mean of course the opened Word; hence the publication of the Writings is to be understood as involved.

     Thus it will be seen that the issues between The New Christianity and this magazine are fundamental and in themselves not capable of compromise. But neither in this fact nor in the utterances of the Life objected to, does there seem occasion for the above-mentioned accusatory attitude of our contemporary.

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CHINESE QUESTION 1900

CHINESE QUESTION              1900

     THE STATE OF THE GENTILES.

     THE Chinese question calls for especial care on the part of the Newchurchman who would form his conclusions from both judgment and charity. Not only does the fact that reputable authorities conflict seriously in their accounts of this remarkable people, counsel caution, but he further knows that there can be no full judgment on this head without consulting what the Writings say Of the state of the Gentiles in general and of the Chinese in particular. As against the testimony of revelation he can attach no weight to that of men who, from difference in genius, in habits of thought and in all that pertains to the deeper life, are absolutely disqualified from giving an accurate account and real insight into the religion or the state of the Chinese people as a whole,--men who, for the most part, for the life of them could give no account of the Church of the New Jerusalem which would be acceptable to even the most unlearned of its members. Knowing, too, what startling surprises the Writings contain in their revelation of internal states often pole-distant from the apparent facts, he will be willing to suspend judgment as to the real quality of the people who have been resorting to such severe and awful methods in trying to regain their prior state of exclusiveness and to maintain their national integrity. He may feel convinced on the face of things that such atrocities as are reported from China must be punished with a strong, stern hand, but charity, as well as prudence and justice, will restrain him from viewing that punishment as revenge, and from condemning a great people for the sins of a relative minority. Especially will he resist any temptation to regard as alien to human sympathy and affection a people whose standards and temperament are so different as to leave but little in common; for notwithstanding these divergences he will strive to cultivate the spirit inculcated in the Doctrine of Charity, where it says: "I love a gentile more than Christian if he lives well according to his religion, and worships God from the heart, saying, 'I will not do this evil because it is against God:' but I do not love him according to doctrine but according to life, since when I love him according to doctrine I love him as an external man, but when according to life, as an internal man; for if he has the good of religion he has also moral and civil good" (iv, 4).

     In general, the gentile state is one of good not yet conjoined to truths (A. C. 4302, 7975, 2861),--a good, therefore, which is imperfect, obscure, and contaminated by evils, but which contains nevertheless some vital spark of spirituality,--which is more than the Writings accord to the greater part of Christendom The contrast is often and strongly drawn, between the truth without charity which rules in the Christian world, and the charity impoverished by lack of truths, Such as exists with the Gentiles,--a contrast which is always favorable to the Gentiles. What makes the evils of Christians so double-dyed is, that they have the truths of faith, and these truths when conjoined in adulterous fashion to the evil of life become falsified, profane and filthy.

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On the other hand, such evils as the Gentiles have are mitigated by the ignorance of truth, while their goods are not adulterated by falsified truths but are only adjoined to appearances and fallacies which, though they darken the mind, do not destroy it. The good is of a nature similar to that of children and of the simple good within the Church. It is a good which before it can become genuine spiritual good must be conjoined with the truths of faith, for these alone lead man to the Lord, acknowledgment of Whom is the prime requisite of introduction into heaven. Nevertheless their natural charity has in it innocence, gentleness, meekness, honorableness, sincerity and many other virtues which make the fitting and correspondential covering of a genuine spiritual charity. Among the beautiful accounts given in the Writings, of the quality of the Gentiles, that in Arcana Coelestia n. 2596, is really touching for the humility it expresses, the kindly and honorable impulses and the solicitude for the neighbor, there portrayed as displayed by the upright Chinese, who are unjustly accused by certain spirits. The teachableness of the Gentiles is strikingly shown in that they can be initiated into choral harmony and agreement in a single night where very many Christians can scarcely be initiated in as many as thirty years.

     Still, we are taught that "the Gentiles are not truly spiritual until instructed in the truths of faith" (A. C. 2861): that is, without a knowledge of the Lord good must always be imperfect, obscure, contaminated with man's selfhood; for except as man looks away from self to the Lord he derives good from self, and though he may do this with impunity for a time, in a state of innocence or ignorance, this cannot continue indefinitely without spiritual harm. The proprium can be effectively overcome and laid asleep in no other way than by the Sole Visible Lord and God, the Savior of mankind; So that Gentiles in whom there is the saving spark of innocence--or willingness to be led by God instead of by self--to renounce merit in the good that is done, and to attribute it all where it belongs--before they can enter heaven, must be taught concerning the Lord, which is done in the world of spirits if it can not be done on earth. In the meantime they are in a state of spiritual impoverishment, and are represented by Lazarus, the beggar, who lay at the rich man's gate, full of sores. By "sores" are signified works that are done by man from what is his own, thus defiled by proprium; such works are necessarily full of evil, and the only way that healing can come is by acknowledgment and worship of the One Lord, whose alone is all work and merit and salvation thence. The evils of the Gentiles are such sores, grievous indeed, yet not like the fatal ulcers which result from confirming the lusts of the proprium in the very presence of the Truth itself, whence God is denied and evils invade and destroy the Church: as was the case with the Jews, and also with the Christian Church at its consummation.

     It is not difficult to find such "sores" among the Chinese. It is not likely that the desperadoes and criminals are the only ones who have adopted cruelty as (supposedly) the most effective means to frighten off the menacing foreigners. But we must remember that every nation is liable to times of enthusiasm if not fanaticism, in which its people may do things greatly at variance with its saner conscience and better judgment.

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What could be more calculated to arouse such enthusiasm--ungoverned and even fierce--in a people, than what to them at least seems the threatened subversion of everything that makes life dear,--home, sacred traditions, religion, national existence, personal freedom and the safety of loved ones?--all these seem to them involved in the inroads of missionaries, merchants and--as they believe and expect--soldiers. What wonder that among a people inured to the cruelties of a barbaric administration of justice, no turpitude attaches to the use of means of resistance which to Western minds seem unmitigatedly devilish. In Christians they would be so, but in Chinese and other Gentiles they are relatively much milder,--have much less effect upon the internal state of those who practice them.

     But even with these people there must come a turn in the tide, or they would lose the innocence which is the saving element in their ignorance and evil; they would inevitably go the way of all flesh and retrograde until hopelessly sunk into the bestial affections of the merely natural man,--unless the instruction now given chiefly in the other world were some day to be transferred to this; for them the "Brazen Serpent" must be lifted up in the wilderness. Judgment has been effected not only upon the Church specific but upon the Gentiles also, and this must continue, in order that they may be prepared to receive the genuine truths of faith. Their good, from being natural must become spiritual, and the true Church, which is at first among but few, must spread among many. The Word must be carried--as the Writings predict that it will be--all over the world, that all peoples may at last come into the light of its glory. And this carrying of the Word must be entrusted to those who are its custodians,--to the First Christian Church (or its descendants) as the custodians of the letter of the Word, and then to the New Church, the depositary of the internal sense. For the knowledges of the truths of faith from the Word serve as a ground in which the spiritual and celestial things of faith can be inseminated, which insemination without such ground can hardly take place and be productive. Wherefore Christians who have lived well, after they have been vastated of exterior things, enter more easily into the interior and more interior heaven; and some, who bring from the life of the body such knowledges derived from Revelation, serve as ministering spirits to instruct others who do not possess them: indeed the perfection of order requires that spiritual and celestial things be inrooted in such natural truths. (S. D. 1531.) Wherefore Christian nations, despite the worldliness and selfishness which too largely actuate them and the iniquities they have practiced upon the Gentiles, still are made use of to introduce to the latter, truths which they themselves have ceased to appreciate and to observe in their purity, but which the Gentiles are to be brought into a state to receive.

     It would seem in the highest degree, probable that a great change is in store for China. Her long twilight must give way to a new dawn; not the dawn of an elusive light--that of the old Christian theology--but that of the daybreak in which appears the True Christian Religion, founded on the worship of One God, the Visible Creator and Savior, our Lord Jesus Christ.

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To the good which is with the Gentiles, and which it has been the Divine care to preserve to the last, comes the promise and summons to a spiritual awakening:

     "Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee: for behold darkness doth cover the earth, and gross darkness the nations. But the Lord shall arise upon thee, and His glory shall be seen upon thee; and the nations shall come to thy light, and kings to the brightness of thy rising. Then thou shalt see and flow together, and thine heart shall tremble and be enlarged: for the multitude of the sea shall be converted to thee, the army of the nations shall come unto thee." (Isa. lx.)
INSTRUCTING WITHOUT EDUCATING 1900

INSTRUCTING WITHOUT EDUCATING              1900

     "The article in the June 'Messenger,' entitled 'Good Little Indians,' pleased us very much indeed, because from cases under our own observation we see the evil of educating children without at the same time teaching them to be useful. They grow up dissatisfied and with a feverish longing for excitement. The end and aim of all education should be to turn out good and useful men and women into the world. I have frequently noticed that those children who have been taught to be useful at home when they were little, have grown up more intelligent than those that have been allowed to be idle. Useful occupation seems to develop the rational faculty. New Church people will understand why. It stands to reason that good spirits will be the companions of the useful child, while evil spirits will follow the idle one.

     "As for the Writings of Swedenborg, I believe every word of them to be genuinely inspired from Heaven. I have no doubt but what Swedenborg is as much a prophet as Jeremiah or Isaiah or any of those in the Bible. I suppose that is why so many people disbelieve him. History repeats itself. In the olden days the true prophets were ridiculed by the majority, and believed by only a few."
     (From a letter from Jamaica, to Mr. G. W. Colton.)
REPLY TO "SOME QUESTIONS IN GEOLOGY." 1900

REPLY TO "SOME QUESTIONS IN GEOLOGY."       GEO. E. HOLMAN       1900

To THE EDITOR OF NEW CHURCH LIFE.
     DEAR SIR: In reply to Mr. Waelchli's letter in the May number of Life, let me say at once that my aim has been to look at. the facts of geology in the light of revelation, and not necessarily to harmonize those sources of knowledge with Swedenborg's scientific works. and though I look upon the Worship and Love of God as containing a nearer approach to the truth than any other human work on the subject of creation it would nevertheless be easy to point out many inaccuracies.

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     By the time this letter is printed Mr. Waelchli will probably have seen my further article on the subject. That article gives reasons for the belief that in the beginning there was no land in the arctic regions. All the facts of geology go to show very conclusively that there were no "flowers" in the northern region, at the beginning of creation, and to that extent No. 19 of the Worship and Love of God is almost certainly incorrect. In other respects, that same number is a singularly beautiful description of what might be termed "macrocosmic generation," plainly taught in the authoritative Writings.

     It may be well, perhaps, to mention that the term "carboniferous flora," though frequently used, is a somewhat loose expression; for the plants of the carboniferous rocks were, almost all, entirely destitute of flowers.

     Generally, the processes described in the Worship and Love of God are applicable to the first tropical continent; but I prefer to trace the origin of trees, as compared with lowly growths, to a stronger spiritual influx, rendered possible in a soil prepared by humbler plants, rather than to the enlargement of the earth's orbit, as given in No. 20. GEO. E. HOLMAN.
CLOSING EXERCISES OF THE ACADEMY SCHOOLS 1900

CLOSING EXERCISES OF THE ACADEMY SCHOOLS              1900

     THE closing exercises of the Academy Schools in Huntingdon Valley, were held this year on June 8th, at 10 A. M. After the usual opening services, and the singing of Shema Yisrael, the Ten Commandments were repeated in unison. Bishop Pendleton then read True Christian Religion, n. 68, concerning the endowment of man with power against evil, in proportion to his living according to Divine Order; and Psalm cxxxix. The Hebrew anthem, Tehillath Yehowah, ("Praise ye the Lord"), was then sung by the schools.

     Mr. Pendleton then authorized three young ladies, Misses Venita Pendleton, Lucy Potts and Olive Bostock, to teach in the schools of the New Church.

     He explained that the training school, or Normal Class, had been in existence now two years, and in that time the graduates had completed their course. The school is not as yet prepared to grant a diploma, the department not being placed upon a permanent basis; but the public announcement and authorization, it was stated, would have the same effect to them as a diploma. They would go forth with the recommendation of the school authorities to those who may wish to employ young ladies as teachers, either in New Church schools or in New Church families.

     Mr. Pendleton dwelt upon the importance of the use upon which they had entered, as involving the opportunity to insinuate affection for the Church; this power, he said, is peculiarly feminine; the mother has it with her children to such a degree that they will for the most part receive from her a lasting bias in the things of religion.

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This the experience of the Church has shown, and this work of the mother in insinuating affection for the Church, is to be taken up and carried on by the teachers; not--in the case of lady teachers--so much in the way of religious instruction; in this direction information about the things of the Church and of the Doctrines, may indeed he imparted, but properly not in a systematic way, that being left to the priesthood to do. The use of the teacher--he repeated--is that of insinuating affection.

     The most important requisite for accomplishing this, the speaker said, is, affection for the Church in the teacher herself. If that is strong in her mind then she will necessarily in talk and in teaching, insinuate it into the minds of those taught, especially because it will lead her to take the affirmative attitude toward the things of the Church. A great deal is involved for the child in the affirmative attitude of parent and teacher toward the things of the Church, and in that affirmative attitude, affection. Where there is the affirmative the work will be successful. From the beginning the end in view--that for which the schools are established,--is that the young may grow up with an affection for the Church, and may enter into it; and may that end with us never degenerate into that of mere preparation for the world. New Church schools have thus degenerated in the past, and for that reason have been failures; but we trust that the Lord may be with us and preserve us from this. At the same time the speaker recognized the great importance of preparing the young for uses in the world, and stated that we are endeavoring to do this as well as we can; but we cannot now compete with the schools of the world on this plane. They are better prepared for it than we; but still we believe that we can do all that is essential in that respect, and at the same time do that which is immensely more important,--insinuate affection for heavenly things. Where there is that affection there will be light; there will be understanding; there will be knowledge; there will be judgment, and from judgment there will be application to the needs of life, and those who have that will have even a worldly advantage such as other men do not have. Those who have lived in the Old Church and have come into the New, see most clearly the contrast in this respect.

     The Bishop on behalf of the graduates from the Training School, spoke of their gratitude of the teachers, for the affection, kindness and interest shown them in their preparation, and on behalf of the teachers he said that they also were grateful for the interest of the young ladies in their work and that they felt that their work was not thrown away; and he added that the work of the teachers had been in a sense gratuitous, since the Training School has not yet become essentially a part of the school, and this necessitates that the teaching be volunteer work.

     Repeating, then, that the end in the work of our education is to insinuate the affection of the Church in the minds of the young, Bishop Pendleton offered the new teacher-candidates the right hand, with a benison on their future use.

     The class then presented, as a token of appreciation of the work that had been done for them, a copy of the poetry of Keats, to be placed in the Girls' Library, and this was received by the Bishop with appropriate remarks.

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     Three young ladies graduated from the Girls' Seminary, Misses Isabella Roschman, Amena Pendleton and Norah Potts, and Mr. Robert M. Glenn, President of the Academy, presented them with the gold medal whereby graduation from the Seminary is wont to be testified. The graduates received also bunches of white roses from their friends and teachers, and in their turn presented a volume of Browning's poems to the Seminary library. The medal was bestowed upon Miss Bostock, also, for although she had not passed through the Seminary, she had always studied in Academy schools, and was considered qualified to receive the medal.

     Bishop Pendleton addressed the graduates, testifying to the satisfaction their conduct and work had given the teachers and authorities, and to the confidence felt that their future life and work will be but a response to that which they had received during their school career. He went on to speak of the longing the young feel for the freedom of adult life. It is proper that adults should be in greater freedom, and proper also that young people should desire that freedom, as both Doctrine and experience teach. But the reason that freedom is given in adult life is in order that then regeneration may take place. Neither regeneration nor full freedom are possible in childhood and youth. There is natural freedom, for which the Lord provides by civil government, but spiritual freedom He provides for through the instrumentality of His Church; it is into this freedom that the graduates were now to come, especially the freedom of adult life which is in the sphere of the Church, as well as in the sphere of the State or country.

     "The Lord is guiding and leading every one of us, and in everything that happens to us He has some infinitely wise end in view. Some of these ends He tells us; some we do not know. In regard to the freedom of adult life He tells us this end,--that the purpose He has in view is regeneration; that is, salvation, or the making of a man or woman into an angel of heaven."

     The Bishop referred to the necessity for order in the world, which essentially is the provision for the keeping of the Commandments. Carrying this thought into the sphere of the Church, he said that there should be order in the Church, also, and we have heard a great deal about this in past times. For without order the Lord cannot protect the members of the Church from infestations which arise from below, and as it is in all other things so it is in the school. The school is in the human form, as is the Church, the country and the individual; and the school in its use, and the Church in its use, and the country in its use, and the individual in his use--cannot be protected from the hells unless the laws of order are observed; and these laws,--ordinarily called rules,--all have in them a looking forward to the Commandments. Every rule that is made does involve something of the Commandments in their literal form; or, if it does not, it is of no great importance.

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     For some time, in our schools, we have been trying to avoid having formal rules, trusting to our pupils to observe what is correct and proper, without them. This has worked very well for the most part, yet there is always danger, unless we have fixed rules, that disorder or disturbance may intrude. That is so in everything; and after mature reflection and experience the authorities have become convinced of the need for certain fixed rules in the conduct of the school. They do not expect to repeat some of the things which had characterized a former time when there was a very strict and rigid state of things, but some of the things that then had obtained we want to secure. For notwithstanding the iron rule there had then been a very delightful state in the school work. There are elements about strict rule and discipline that contribute and cannot otherwise than contribute to the happiness of human life, for there is no real happiness in license,--there is no real enjoyment in self-indulgence, in cultivating the love of pleasure merely for the sake of pleasure. That appears to be happiness but it is not, and so it is necessary to restrain it. It is necessary for the adult to restrain it in himself, it is necessary for the young people to learn. to restrain it in themselves; they are to co-operate with us in doing this; and when they keep proper rules they are then co-operating with the school authorities and with their parents, in this matter.

     With the young there is something that we recognize as being of Divine Providence--a strong love of pleasure--you might say, a love of license. It is innate with them, and we recognize it and are trying to provide for every legitimate expression of it, and for all legitimate delight and enjoyment in social life, and we have done a great deal in our Church and school work in this direction. But it is of supreme importance to remember that this love of pleasure is merely a transitory state with young people. For the time, the young are in it more than in anything else. But in adult life people who are in a right state love work more than anything else; for by their very love of work and by the honest performance of it, they are regenerating. So that the young are to come into a love of work. Not that the love of pleasure is to be despised, but to be put down where it properly belongs,--tamed, as it were. There are some adults, unfortunately,--many, no doubt, in the world--who keep up and confirm this love of pleasure; they remain in it, making it the chief end of life; and if they work hard it is that they may have the means of enjoying this love of pleasure. That is not the state of a Newchurchman, for no one can be saved in it. So that it is proper for young people, while in that state of loving pleasure, to look forward to coming out of it and to coming into a state of love of work; for work is use--performing use to the neighbor. While that love lasts the Lord is performing a use to the young, but they are to leave it and go on to what is higher, and enter a life of usefulness which is to continue to eternity. This young people should remember,--that the love of pleasure, which is innocent while it lasts, if it remains and is confirmed after awhile ceases to be innocent, becomes positively evil; and for that reason it is provided by the Lord that every man should pass out of that state,--from a state in which it is made an end to a state in which it is made an instrument.

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The love of pleasure remains with every one, even with the angels; they are in it, and at times they descend into it--"descend," because it is something beneath, and they are in higher states, but they go down so that their higher faculties may be recreated and renewed. So the love of pleasure is not to be rooted out, but is to be tamed--it is as a wild animal, which is to be tamed and made an instrument of use.

     In connection with the subject of rules, the Bishop said that pupils from a distance should understand that while in the schools they are under the charge of the authorities, who represent the parents in the full sense of the word, even out of school hours. Pupils are under the government of the school and its authorities until back with their parents, so that the rules of the school are in force even after the closing of school.

     The exercises closed with the singing of the Hebrew "Odheka" and the benediction.
RELATION OF THE CHURCH TO THE WORLD 1900

RELATION OF THE CHURCH TO THE WORLD              1900

     NOTES OF A SPEECH DELIVERED AT COLCHESTER, JUNE 19TH, 1900.

     I have been asked to speak to you tonight about the Relation of the Church to the World, and I wish to consider the subject from the point of view of Art, Politics and Science. A consideration of the Relation of the Church to the World is but a consideration of the relation of the Spiritual World to the Natural World, or, if you like, a consideration of what I may perhaps be allowed to call the Doctrine of Applied Intercourse.

     Among the many gems of doctrine which are found throughout the Writings, this one shines forth most brilliantly,--"All religion has relation to life, and the life of religion is, to do good." Here you have in one word an epitome of the most vital teaching of the Church, a veritable foundation-stone of the walls of the New Jerusalem. "What then," we may ask, "is religion?" "What is life!" In what relation do they stand to the world around us? and in what manner are they to affect or be affected by it?" We are told in the Writings of the Church that a true religion is that which worships and acknowledges the One Only Lord, and teaches a life according to the precepts which He has given forth, a life of love to the neighbor. Here, in brief, we have not merely a Creed, but a Doctrine of life; for elsewhere in the Writings we are taught plainly and unmistakably what the Church is, both as to its internal or spiritual aspect and as to its external or natural character. We are not only allowed to know that there is a life after death,--we are also permitted to see that life with our spiritual eyes, here and now, while dwelling on earth as men among men. This privilege, however, is not accorded to us in order that our curiosity may be gratified, or that we may enjoy a large or more varied knowledge than our fellows; but that we may in a more extended sense follow that path of use which leads to the heaven we have thus been permitted to see. For as New Churchmen we must ever remember that the life here and the life beyond make one by correspondence and influx as soul and body make one, and that our manner of habitually regarding both may be accepted as the correct gauge of our New Churchmanship.

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If we are worthy the name of New Churchmen, we shall be eager to learn the laws which hold together all creation, to study the nature and attributes of the Divine Law-Giver, and ceaselessly strive to ultimate the knowledge so attained. Now a word in particular upon the subjects already enumerated,--Art, Politics and Science. I have specified them in this way for the sake of a little clearer distinction, although to study one is to study all; for life is a unit and when we speak of any special phase, we mean to say that we touch it with more or less consciousness at that particular point.

     To begin with Art. Many definitions of it have been given and much written about it. Some have put forth ideas grotesquely exaggerated and false, while others have approximated more or less closely to the truth. In the source of all our knowledge,--the Writings,--we are instructed that true art is but a fitting form or outward representation of some inward love or affection, so that in the heavens, art or beauty can only exist as the direct outcome of something beautiful within.

     If we take a retrospect of the art of the Christian Era we shall find that something of this idea was recognized and followed in the earlier ages. The canvas, the sculptured stone, the stately edifice and the inspiring music (for I include all these in the term art) did portray some of the hidden life and belief of the artist, untrammelled by tradition or considerations of reward and fame. He endeavored to breathe his own inner life into the work of his hands, nor can it be denied that these efforts were in a large measure successful. In those times men had a religious belief; it may have been vague and mystical, false and grotesque, if you like,--but still a belief in some being higher and better than themselves, and this belief actuates them from the heart to the hand. "Art the handmaid of religion" was their cry, and they sacrificed willingly to that ideal.

     But as time went on, and the influence of the Lord's First Advent became less and less perceptible, after the end of the Christian Church,--of which the Nicene Council was the outward manifestation,--men lost those inner perceptions and blunted their feelings, in the evil and falsity which always predominate contemporaneously with a vastating and declining Church. Artists painted, poets and musicians wrote and sang, not responsively to any inward dictate but solely from selfish motives, and indeed at least one instance is recorded of a stately church having been reared mainly upon the immoral gains of a harlot! Literature not only reflected, but often led, the indecencies of the age; music played upon and called forth the baser animal passions, and with but few noble exceptions, life, mental and physical, became tainted and corrupted from its very source.

     Nor am I inclined to think there is much real improvement in the art of today,--the external restrictions upon pictures, literature, and the theatre notwithstanding. For it may be accepted as a law, that the dominant church--be it noble or base--is always a centre and the various forms of contemporary life group themselves around it; they rise or fall with it, and indeed the very cry of "art for art's sake" proves only too fully the truth of this assertion.

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     And what has been said of art may also in a similar degree be maintained concerning politics. We know that the basis of heaven's polity is to love the neighbor more than one's self, and that the princes and governors there are appointed because they seek in an eminent degree the good of those subordinate to them. They continually strive by illustration from the Lord. to make their dispositions and plans so that all in their society may be benefited, and in this they perceive at once highest use, honor and reward. All love their country and state, because they see in it the Lord's gift and protection for the Church and His Kingdom. But what law governs political life and usage at the end of the Nineteenth Century? One shudders at the contemplation, and wonders why the Machiavellian doctrine of the end justifying the means, is not avowed in all its hideous nakedness. We do indeed meet with such specious phrases as "patriotism," "greatest good to the largest number," "protection for the simple and weak," "opportunity to lead purer lives," and so forth, but scratch only a tiny way under the surface and we find a whitened sepulchre, full of dead men's bones. We see one nation fighting against another without regard to religion or the claims of common humanity. We see the hand of workman raised against master and that of master against workman, each eager for his own sole advantage. Truly we may be permitted to paraphrase Macaulay and declare that man acknowledges in the inferior animals no right inconsistent with his own convenience; and that as man deal; with the inferior animals, so he inwardly thinks himself at liberty to deal with those around him, who are likely to thwart his wishes and designs: A picture of the revolutionary and diabolical politics of hell, which is governed and restrained only by fear and dread of consequences. In this respect, also. the Son of Man does not find peace upon the earth.

     Nor does a contemplation of the realms of Science bring any better prospect before us. The present has been characterized as a scientific age, and in some senses this definition is correct; although it must not be forgotten that what the New Churchman calls Science is with the Old Church often nothing more than sensualism--a reliance upon the evidence of the senses alone. We find men who claim a wisdom above their fellows hopelessly engaged in ploughing the sands in their endeavors to discover--alone and unaided--I might say, subject to the many illusions and distortions of the natural senses--the origin of their own being, of the created universe around them, nay, of the very Divine Creator Himself. They formulate theses commencing with protoplasm, and through ever-varying and ascending forms of life they reach the finished article 'man;' but they omit to say who implanted the living principle in the first form, or where its powers of elevating life are to stop. Thus they perpetually strive to arrive at a centre from the periphery, and as perpetually fail in their attempts, until, at length, wearied by their failure they lapse into doubt and thence denial, acknowledging only that which they can see, touch and govern themselves.

     Medicine and surgery have been equally perverted too; the lust of merely knowing is regnant in place of the love of uses. True they claim to be healing arts, but too often they cover mere cruelty; for by the now common practice of vivisection the very knowledge which the operators seeks to obtain is withdrawn from his grasp, since a living organism can only be properly studied while performing its functions, which functions cease immediately a part is separated from its whole then becoming inanimate, dead and consequently incapable of revealing the sought-for secret.

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This lust of knowing, which interiorly is the lust of domination, brings the crimes of vivisection, vaccination and a thousand other hideous evils in its train, and one almost sees second Ancient Rome, a second Destruction of the Innocents; with a strange new, yet old, religion which worships at the altar of Science, priests standing ready, knife in uplifted hand, to strike down the victim dragged forth in the sacred name of Scientific Investigation. A revolting picture, but true, for a dead Church engenders a false worship and evil life, and I think this is especially noticeable on the plane of science, which is of more naked and external application. We are told of the unhappy lot after death which awaits scientists of this nature--wandering about in densest ignorance.

     So much for a few disconnected remarks concerning the world around us as it is today. We have, then, to face this position,--that the Old Church being utterly dead, it follows that contemporary life on every plane, so far as it is influenced by that Church, is in like manner decaying, so that there is nothing to be hoped from it.

     This, however, by no means finishes the story. It is true the present time is the darkest hour of night in the world, but to the Church who receives her Lord in His Second Coming, it is the Dayspring of glad times; for a light has come which will cast its beams to the uttermost ends of the earth, illuminating every little nook and corner. We, as men and women of the New Church, may stand upon the mountain-top and view the cities of the plain, thankful that we have been permitted to escape a like destruction and turning our eyes to the light before us, we also hear the Divine promise, "Behold I make all things new. Nor are we without ultimate examples of this new life; for already in the Church there are many worthy examples of poetry, music, art and science. The former heaven and earth which are passed away are already being replaced with a new heaven and a new earth:--a truly rational theology, founded upon a pure science. These we shall learn, taught of the Lord; we shall seek His kingdom first and know that all these things must follow. A true art which shall teach us to adorn our souls with holy desires and good actions, and our surroundings with objects of real beauty; new politics, which will ever remind us to be more careful of our neighbor's welfare than of our own; a new science, which will have for its end the inculcation of a true knowledge of the Lord and an inclination to regard His image and likeness in every object around us; but above all, by these means our spiritual faculties will be opened and we shall; see heaven around us. Then shall we commence to think spiritually about natural things, and so learn that grandest of all sciences,--Correspondence. Then and then only shall we begin to realize something of the heritage which has been bestowed upon the Church; art, literature, music, politics and science will all be her true hand-maidens, ministering and serving, not governing and perverting: each unit among us will perceive more or less distinctly his own particular place in the vast but orderly polity of the universe and find. his best happiness in carrying out his appointed use in an ever-increasing perfection.

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We shall see with our spiritual eyes into the spiritual world. and with that inward perception, perform our functions in the natural world, daily realizing that the Kingdom of Heaven is within us and that the true relation of the outside world is that of the feet to the body,--to stand and serve.
DISCUSSION OF THE CHINESE SITUATION 1900

DISCUSSION OF THE CHINESE SITUATION              1900

     AT BRYN ATHYN: AN ABSTRACT.

     ON the evening of July 23d a discussion was held in the Club House at Bryn Athyn, and continued on the evening following, on the subject of the Chinese nation and the present crisis. Pastor Synnestvedt presided, and also took part, as did also Messrs. Pendleton, Odhner, Pitcairn, Glenn, Starkey, Wells, and others. Mr. Odhner covered the historical ground in a general way, and Bishop Pendleton gave the doctrinal side, introducing it by reading Zechariah vi, treating of the establishment of the New Church among the Gentiles.

     The following resume does not attempt to give the speakers' names, nor the exact order of the points brought out; but though the result is a desultory sort of presentation, and on some heads especially, does not assume to be authoritative, it is hoped that it may serve to interest and perhaps enlighten some of our readers.

     As to the primitive origin of the Chinese, Mr. Odhner referred to the belief of some eminent archaologists that they, in common with other Mongolian races, descended from the Sumero-Akkadians, the original inhabitants of Chaldea and Babylonia, an Hamitic race, represented in the Word by Ham and his descendants, but especially by Nimrod. These were at one time part of the Ancient Church itself, but fell into great corruption, and were finally subdued and expelled from their homes by a Semitic invasion from the North. These Semites were the ancestors of the Hebrew, Assyrian, and later Babylonian races, while the original inhabitants--"The Black-haired People,"--emigrated to the Northeast, toward Turkestan, Southern Siberia and Tartary. This theory would seem to account for the singular fact that the Tartars possess the Ancient Word, and that the Chinese possess legends from that Word. Many of the characters of the Chinese writing have been found essentially identical with-the ancient hieroglyphics of the Sumero-Akkadians, to whose language the Chinese is closely allied, both in root-forms and in its agglutinative construction. Their traditions say that they came from the West.

     The country of China is of especial interest to Newchurchmen because of the teaching in the Writings concerning the preservation of the lost Ancient Word among the Tartars.

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In Apocalypse Revealed, n. 11, we read: "Respecting this Ancient Word, which was in Asia before the Israelitish Word, it is fitting to relate this news: That it is still reserved there among the people who dwell in Great Tartary. I have spoken with spirits and angels in the spiritual world who were from that country, who said that they possessed a Word, and that they had possessed it from ancient times; that they conduct their Divine worship according to this Word; and that it consists of nothing else than correspondences. It was said also that the Book of Jasher is in it which is mentioned in Joshua x, 12, 13, and in the second book of Samuel i, 17, 18; as also, that among them are the books the "Wars of Jehovah," and the "Prophecies," which are mentioned by Moses (Num. xxi, 14, 15, and 27-30): and when I had read in their presence the words which Moses had taken therefrom, they searched whether they were extant there and found them. It was made manifest to me from this, that the Ancient Word is still among them.... They related further that they do not suffer strangers to come among them, except the Chinese, with whom they cultivate peace, because the Emperor of China is from their country. Seek for it in China, and perhaps you will find it there among the Tartars."

     The "Tartars" in China are the Manchus, who are the ruling class in that country, so that it is probable that the Ancient Word is preserved among their learned priests. It is not at all certain, however, that they are now able to read it. The Chinese have legends, also, similar to the stories in our Word about the Garden of Eden, the Flood, the Ark, and Noah.

     [N. B. In connection with the recent occupation of Pekin by the Allies, it has been noted how fully this city supplies the conditions involved in the injunction, "Seek for it in China, and perhaps you will find it there, among the Tartars."]

     The Chinese fell into the ritual of the corrupt Ancient Church, with animal and even human sacrifices, and magic. These practices were finally done away with by the moral reformer and philosopher, Confucius, or Yang-tse-foo, of posthumous glory, whose 20,000 descendants are held sacred in China to this day. It is said that the Chinese had a prophecy that the Savior of the world would be born in the West, and that they sent an embassy to Rome, in the days of Pius Antoninus, (second century), to inquire if the Savior had been born. The Romans treated these strange people of the East courteously, but could tell them nothing; and on their way home they heard of Buddha and were content to believe him to be the promised Savior. Thus were they kept from the falsities of Christianity, and by their exclusiveness have been protected all these centuries, in order that they might receive in the end the true Christianity; for we are taught that the Gentiles will accept the New Church more than the Christians.

     The quality of the better ones among the Chinese is indicated in the following passage:

     "One morning there was a single Choir at a distance from me, and by the representations thereof it was given to know that they were Chinese;... they desired to approach nearer to me, and when they applied themselves to me they said that they wished to be alone with me that they might open their thoughts.

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But it was told them that they were not alone and that there were others attendant who had indignation at their wishing to be alone, when yet they were received kindly. On perceiving their indignation they began to think whether they had committed any offense against their neighbor, and whether they had claimed anything to themselves which belonged to others; (all thoughts are communicated in another life). It was given to perceive their disturbance; it was acknowledgment that possibly they had done injury, and also of shame thence, together with other good affections, whereby it was discoverable that they were endowed with charity. Presently I entered into discourse with them, and at length concerning the Lord; but when I called Him "Christ" a certain repugnance was perceived with them; the cause was however discovered to be what they had brought with them from the world, and grounded in their having known that Christians lived worse lives than they and were in no charity; but when I simply called Him Lord they were then inwardly moved." (A. C. 2596.)

     The sixth chapter of Zechariah describes four chariots each drawn by horses of a color different from the others, of which it is said that the "black horses"--representing the understanding of the letter of the Word--are to go forth into the north,--that is, to the Gentiles; for the north signifies an obscure state as to truth, such as is with those peoples. After them are to go forth the "white horses," which signify the understanding of the spiritual sense of the Word. The carrying of the letter of the Word missionary movements of the world. This is to prepare the way for the introduction of the internal sense, by the New Church.

     In the light of events we may assume that the exclusiveness of the Chinese, which has thus far been a protection to them, is now no longer of Divine order, and that it is to be broken down. The injunction given in the Writings, to seek for the Ancient Word in China among the Tartars, would seem to be an indication that that exclusiveness was destined to be broken up sooner or later. The Last Judgment concerned not only the Christian world but also the Gentiles. That Judgment continues in the spiritual world, and also in the natural world, but not manifestly here as there, with separations of the evil from the good,--although that will come, too. But, notwithstanding this difference the effects internally considered are the same, owing to the association of men with spirits.

     Every war is a judgment, and this regardless of the state of those engaged in it. It was so with the civil war in this country, where slavery was to be judged, although many of those engaged in defending it were entirely sincere in so doing. It is remarkable that after that war slavery came to an end all over the world, and this was followed by a great tendency to overrun Gentile lands, although this was done largely for purposes of trade. Commerce, as we know from the Writings, is associated with the spread of the Word: and this is indispensable to the establishment of spiritual freedom, of which natural freedom is the image and containant; for there can be no true spiritual freedom without the truths of faith.

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     The attitude of the Chinese authorities illustrates the proverb,--which has a truth in it,--that "whom the Gods wish to destroy they first make mad:" it is certainly insane for that government to defy the whole civilized world. Every judgment begins by an insurrection of the evil; these get into such a state that they can no longer restrain themselves. When evil threatens to destroy freedom it breaks out and is then put down. As Newchurchmen we must be in internal sympathy with the Chinese, but not with their disorder. As it has been with the Catholic Church, the corruption has been with the leaders; hence a change of state is needed to free the simple from their domination. Some of the enlightened among the Chinese see this. Civil order must be established for the sake of freedom, in which the Word can be received; in their present low state they never could receive the doctrines of the New Church.

     Although there is a certain innocence of ignorance with the Chinese, they must be punished, as children are punished when they do wrong, even though we exonerate them in our minds from the evil ends which adults show, in their wrong-doing; and though they may be in a better state than their parents. Parents,--adults,--are in external order, and they initiate their children into it.

     In past ages exclusiveness, as has been said, has been the protection of the Chinese, but if their country is to be opened up we may believe that the Lord will protect them by a way they know not of--by the Word in its two senses, external and internal. Indications of that opening appear in the fact that there are now two parties among them, one of which is in favor of progress and of intercourse with foreigners. Most of them cling to old states; hence the change is violent. The conflict may be expected to bring the best elements to the front, and to result in their prevailing. It is gratifying to see that the government of the United States is treating them more on the broader grounds of charity than some of the European powers. There are two possibilities which encourage us to hope that their national existence will not be brought to an end: first, this country and England are opposed to such a step; and second, a country of such size and resources is not so easy to dismember. Christians, though internally worse, will be used to their benefit. Selfish statesmen cannot act from other than selfish ends,--cannot take a broad view,--but they are overruled for good, for the introduction of better conditions.

     The Chinese seem to have been protected thus far from the falses of the Old Church theology, for the missionaries find that they can teach them little more than morals and the letter of the Word. They do not accept the false doctrinals; converts tend to believe that the Lord is God, and in the other world readily acknowledge Him. Many, however, absorb the evils of the Christians; the "Heathen Chinee" is a reflection of the Christian state cast back.

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Their evils are external and so appear worse, but the evils of Christians are interior and are really worse. From the view-point of Christian prudishness certain vices seem greater than they really are, when yet their very openness arises from something of innocence. It is to be noted that in this country the opposition to the Chinese is on account of not their vices but their virtues of frugality and industry, largely.

     The general testimony of those who do business with the Chinese is, that the word of the Chinese merchant is as good as his bond. Cases are known where a man will spend his life's best efforts paying a debt contracted by his grandfather. The corruption seems to be among the rulers. With the Japanese, on the other hand, their rulers are more upright and public spirited, while their merchants have not so good an reputation as the Chinese.

     The paternal idea runs all through the economy of the Chinese. They lack the independence of other nations. They have comparatively little intercourse among each other, being bound rather by a common feeling than by common ideas. They are generally contented. They live in isolated communities, with almost no highways as we have; and still there seems to be something of a common spirit, which in general is a state of more or less charity. We are taught that the Most Ancient Church lived alone in order that the Church might be preserved in its integrity or entireness. The exclusiveness of the Chinese comes down from the Ancient Church.

     Their reverence for learning, and democratic freedom from caste--such as obtains among some other Gentile nations--makes their state superior to that of other peoples in Asia. Taking all things together it is not hard to find confirmations of the hope that they are to be a promising field for the New Church of the future.
GOOD SUGGESTION 1900

GOOD SUGGESTION       G. G. S       1900

NEW CHURCH LIFE:

     PERSONALLY I endorse the suggestion of The New-Church Review (July), to hold the annual meeting of the Swedenborg Scientific Association in connection with that of the General Convention. The membership should be increased in every way practicable, and should include every scientific worker capable of thinking along New Church lines. Secure this and we shall cease to need so disproportionate a number of the clergy among the Association's officers. G. G. S.
CORRIGENDA IN THE "ASSEMBLY NUMBER." 1900

CORRIGENDA IN THE "ASSEMBLY NUMBER."              1900

     By mistake the name of Mr. Walter C. Childs was omitted from the list of members of the General Council, page 432.

     THE hymn "Patience" was sung, not as stated twice in our last number, at the end of the morning service, June 17th, but in the afternoon, concluding the service for the Holy Supper, making a peculiarly appropriate and affecting closing feature.

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Church News 1900

Church News       Various       1900

     Huntingdon Valley (Bryn Athyn), Pa.--It was sad to say farewell to so many friends after the Assembly; we saw whole car-fulls off at a time. But Bryn Athyn has not been so lonely as we expected,--so many friends stayed over. At services on the first Sunday after, the Club House was so full that some of the children had to leave before service began. The sermon, by Mr. Klein, was on the text, "What shall I render unto the Lord for all His benefits toward me?" On the Sunday following Mr. Stebbing preached on making the waters of Marah sweet (Exod. xv, 22-25.)

     We had the pleasure of entertaining, for the first time, Mrs. Gyllenhaal, together with her sister, Miss Amelia Nelson; and we were fortunate in having quite a visit from Mrs. Hyatt, who may not long remain on this side of the water. Among others who stayed after Assembly were, Mrs. Alex. Pitcairn, and Miss Pitcairn; Mrs. Schott and her children; Mr. and Mrs. Kessler, and Miss Kessler; Miss Beekman, Miss Ednah Stroh, Miss Rott, and the Misses Schoenberger. Beside these we still have with us Mrs. Beam, Miss Ashby, Miss Mitchell, Misses Emma and Zella Pendleton, and Miss Cooper. Mr. Louis Pendleton, whom business prevented from attending the Assembly, is spending the latter part of the summer here. A permanent addition to our number is that of Mr. Andrew Klein and daughter, recently removed from Brooklyn, N. Y.

     On his way to take charge of the Berlin Society, in Canada, Mr. Fred Waelchli, with his family, stopped at Bryn Athyn, on July 29th, and paid a visit of several days to his brother-in-law, Mr. Price. On August 1st he accompanied a party of four other ecclesiastical gentlemen on "moving camp," fishing expedition up the Delaware, the motive power being a member (in oblique line) of that branch of the equine family associated from antiquity with the ecclesiastical and regal functions. There are now fewer fish in the Delaware, while the Mu--the motor is taking his vacation.

     We have had several dances this summer, in spite of the heat, and two delightful camp-supper parties down on the Pennypack Creek, on which Bryn Athyn is situated.

     Since the 1st of August Mr. Synnestvedt and family have been camping at Holly Beach, N. J. In the meantime the pulpit has been filled by Mr. Cowley and Mr. Cronlund.

     An excellent Italian band at Willow Grove Park has been the occasion of numerous wagon parties; and at least one little Bryn Athynian prefers the band to Damrosch's orchestra,--"cause it has more bangs in it!"

     Discussion of the subject of "The Chinese Question" occupied two evenings, July 23d and 24th. Mr. Odhner gave a short historical sketch, and advanced the opinion that the Chinese and Tartars came from the land afterward occupied by the Babylonians--that it was there that they received the Ancient Word. Bishop Pendleton gave the doctrine concerning the Gentiles in general and the Chinese in particular. Mr. Pitcairn gleaned from several interesting magazine articles testifying to the honesty and uprightness of the Chinese; Mr. Wells on the other side, quoted a friend, a medical missionary, in China, on the trickiness of the Heathen Chinee. Other speakers brought out the various interesting phases of the subject such as government, education, marriage, etc.

     * On August 29th Bishop Pendleton left on a short visit to Pittsburg. On the same day ground was broken for the new College building here.

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     Pittsburg, Pa.--Pastor Bostock having been too ill for the last five weeks to conduct services, two Sundays passed without any, but since then Mr. Kintner has conducted services every Sunday morning, reading lessons from the Word and the Writings.

     We had the pleasure of a short visit from two of the ladies of Glenview, who stopped over here for a few days on their way home from the Assembly.     C. R. August 8th, 1900.

     Allentown, Pa.--The Allentown circle, Sunday morning, August 12th, held its services out in the wild woods, near the trolley line connecting Allentown with South Bethlehem. Just outside the woods, upon a lawny terrace overlooking the valley southward and westward, in the shade of chestnut trees, an altar of stone was erected, to serve also as reading desk. Railroad ties from nearby, adjusted like benches in the front of it, served as seats for a congregation numbering some 25 souls. The services were conducted by Rev. Alfred Acton. At this beautiful spot all creation seemed to coincide with the worship, greatly heightening its sphere. After the service a dinner was spread on nature's table, and the afternoon resolved itself into a regular picnic. J. W.

     Middleport,--The members of this society who visited the Assembly, all came home with pleasant memories of a week most profitably and enjoyably spent. The making of new friends and the meeting again of old ones, was great pleasure to us all; and the discussing with them of church affairs was especially useful and interesting. Too much cannot be said by our people in appreciation of the hospitality extended to us by the residents of Huntingdon Valley; and all express the hope that when the Middleport society is in a better position to have the Assembly we will be able to return some of the many kindnesses shown us.

     Our pastor, the Rev. Richard H. Keep, after a six weeks' vacation is again with us. During his absence we have had no services, although Sunday-school for the children was continued, under the direction of Miss Frances McQuigg. We met together for worship last Sunday morning, August 5th, for the first time since the Assembly. The same evening a very interesting meeting of the doctrinal class was held. Several of our members who have been teaching in the various New Church schools during the past year, were with us. Miss Elsie Rine, who is visiting here, was also present. A. E. D.

     Parkdale (Toronto), Can.--A very delightful evening was spent early in June, when Mr. Heath entertained the members and friends of the Society by reading a dramatization of that part of Dickens "Martin Chuzzlewit" especially relating to Mr. Tom Pinch.

     On the evening of the 19th of June a number of our friends met together in the garden of the writer, to celebrate New Church Day. The theme of the conversation was naturally, the Assembly, regret at inability to attend being generally manifested. As the evening wore on an adjournment was made to the house, where toasts were drunk and a desire expressed to convey our congratulations to "Headquarters:" which was accordingly done by wire.

     An open-air meeting was subsequently held at the same place to hear reports from our friends who were fortunate enough to be present at the Assembly. These were listened to with much interest, and made us who had to stay at home wish more than ever that we had been able to enjoy the feast in which they had so fully participated. Vague allusions to a certain Spring House, mentioned by all the speakers. aroused considerable curiosity.

     A School Picnic to Lambton Park was held in the latter part of July, which was much enjoyed.

     Our pastor, Rev. Mr. Hyatt is now absent on a trip to London, England, his place in the meantime being acceptably filled by the Rev. David Klein, who with his wife staying at Parkdale. CHARLES BROWN.

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     LETTER FROM MR. BOWERS.

     Ontario.--On Saturday, June 30, I arrived in Dufferin county, seventy-five miles northwest from Toronto. That region is the height of land between, the Lakes, and the altitude above the sea level is nearly that of the Allegheny Mountains in Pennsylvania. It is a beautiful and a productive farming country.

     In that locality live two families who are of the Church. One of these, the Schweizer family, is remarkable in that it consists of four teen members,--the parents and twelve children, six boys and girls. In September, 1888, all of the family then living were baptized by the writer, the parents and seven children, the rest on various occasions since. Mr. and Mrs. Schweizer have often expressed the wish that it were possible for them to live near a New Church school.

     On Sunday, July 1, services were held at the home of our friends; a sermon was delivered, and the Holy Supper was administered. A Newchurchman and his wife who live ten miles from the Schweizers, came to spend the day with us.

     New Church people were also visited at Guelph, Palmerston, Brussels, Wingham, Londesborough and Clinton. Two gentlemen who have recently become interested in the Writings, were met with at Wingham, and they were supplied with reading matter. On this little tour twenty-five books were sold, nearly all copies of the Writings.

     On Sunday, July 15, we had quite a gathering at the house of Mr. and Mrs. Joseph Izzard, three miles from Clinton, Huron county. The members and friends of the Church in that section came,--some of them a distance of ten or twelve miles; so that there were present at our service in the afternoon, twenty-eight persons, besides little ones.

     During the past seven or eight years, I have been able to visit the isolated people in this Province but once a year; but it is hoped that now as the Rev. F. E. Waelchli is to resume pastoral work at Berlin, he will be able to preach for them more frequently, in the vicinity of Clinton, as he formerly did.

     Several days were spent with the Church people in Berlin and Waterloo; and I preached at the Carmel Church on Sunday, July 22. J. EBY BOWERS.

     OPENING OF THE ACADEMY SCHOOLS.
     The Schools of the Academy of the New Church in Huntingdon Valley, Pa., will re-open for: the fall term, on September 17th.
CHANGE OF ADDRESS 1900

CHANGE OF ADDRESS              1900

     The address of Rev. William H. Acton, of Colchester, Eng., will hereafter be, 29. Maldon Road.
FOUND AFTER THE ASSEMBLY 1900

FOUND AFTER THE ASSEMBLY              1900

     A "Waterman" fountain pen. The owner will please communicate with Mr. C. H. Asplundh, Huntingdon Valley, Pa.
MEMORABLE RELATIONS ADAPTED 1900

MEMORABLE RELATIONS ADAPTED       A. A       1900


NEW CHURCH LIFE.

Vol. XX.          OCTOBER, 1900.          No. 10.
     II. THE SILVER AGE.

     When the Lord created man on earth, the earth was a fair paradise, all things in which contributed to man's happiness and delight. There was nothing ugly or hurtful; there were no poisonous plants nor dangerous beasts to disturb men's peace or threaten their life. All was good and beautiful as the Lord had made it, and men looking upon the world around them saw a picture of the beauties of heaven: they lived in a heaven on earth. With love and gratitude in their hearts they acknowledged the goodness of their Heavenly Father, and following Him they became wise, even as the angels of heaven are wise. This was the Golden Age of earth.

     If men had continued to love the Lord the Golden Age would never have ceased; yea, men would have become still wiser and happier, and the earth would have grown still more beautiful, for that is what the Lord always desires.

     But men began to grow evil; little by little, they neglected to think of the Lord and to worship Him, and as they did this they thought more and more of themselves and their own pleasures. And as evils thus sprang up in the hearts of men, so weeds and evil plants sprang up from the earth as if by magic, to check and destroy the growth of sweet and healthful plants; while evil I animals-wild-beasts, birds of prey and poisonous serpents--appeared upon the earth and threatened its inhabitants with injury and death. Yet, unwarned by these signs of coming destruction, men continued in their wicked ways. The good became fewer, the wicked more numerous, until at last the Golden Age of peace and innocence came quite to an end, and evil reigned upon the earth.

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Then came the Flood, and in its waters the men of earth were swallowed up and destroyed. But not all.

     At the time of the Flood there were still a few who had not given themselves up to wickedness. These the Lord saved from destruction; and these, and their children and their children's children, He taught about heaven and about Himself. And as they obeyed His voice a new age of happiness rose upon the earth. Men became gradually wiser and wiser; they learned to love and fear the Lord, and to live in charity with their fellow-men. Instead of the hatred and bitterness which had been before the Flood, brotherly love began to grow and be strong, and peace and happiness once more had their abode on earth. This was the time of the Silver Age.

     But good and precious as the Silver Age was, in the eyes of the Lord, still it was inferior to the Golden Age, even as silver is inferior to gold. In the Golden Age men lived in perfect innocence, following the Lord like little children, with never a thought of evil in their hearts. To them the earth gave freely of its bounteous gifts; they had but to stretch forth their hands and take. But in the Silver Age men had evil and selfish thoughts and desires, and though they fought against these, still they sometimes gave them distress and unhappiness; moreover, some among them gave way to their evils, and these disturbed the peace of their neighbors. Fruits and grain and beautiful flowers no longer sprang up freely for man's support and delight, for weeds sprang up to choke them, and insects arose to devour them, and against these men had to guard. They had also to protect themselves against evil beasts and birds, which threatened them with harm. Yet in spite of all these things, as men learned of the Lord and obeyed Him, He blessed them and gave them all peace and happiness, each man living in love to his wife, in joy with his children, and in peace with his fellow-men.

     It was the people of this Age that Swedenborg now visited in their heaven.

     The day after his visit to the people of the Golden Age, the angel-guide who had accompanied him on that visit, came again to Swedenborg, and after they had joyfully greeted each other, he addressed him in these words:

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     "Do you wish me to lead you and be your companion to the people who lived in the Silver Age, that we may hear from them about the marriages of their times'"

     To this question Swedenborg gladly answered "Yes!" for he had, only the day before, prayed earnestly to the Lord that he might be allowed to see the people of the different Ages, and learn from their own lips about their conjugial love, and he knew that the Lord had sent the angel to him as an answer to his prayer.

     His companion then told him that as the heaven of the Golden Age, which they had visited on the previous day, could never have been found without the Lord's permission and guidance, so it was with the heaven they were about to visit. "There is no approaching it," he said, "except under the guidance and protection of the Lord."

     But as the Lord had given Swedenborg permission to make the visit, and indeed had sent the angel to guide him, they started on their way.

     On the previous day they had walked directly towards the east, but on this day they went somewhat to the right, directing their steps to a hill in the south-east, just visible on the horizon. When they came to the hill, they went up its slope and commenced their descent to the country which lay on the other side. And on their way down, while they were still far up on the hillside, they came to a clear space free from trees and rocks which had hitherto obstructed their view; and here they both paused, for it was a wondrous sight that suddenly appeared to them. Before them, bright and smiling in the sun, appeared a magnificent stretch of heavenly scenery, scenery made more bright by contrast with the dark background of the grove of trees behind them and at their sides, through which they had just come. Below them, stretching out on either side, as far as the eye could see, lay a wide valley, and beyond this the ground gradually rose in gentle and beautiful slopes until it was lost in the hills which were seen in the far distance. Streams and meadows and woods gladdened the eye, and the picture was made more lovely and more living by the sight, here and there, of the cities and habitations of the angels. They paused long to see and admire the beautiful view, and the angel pointed out the place whither they were bound--a great, high hill, almost a mountain, which lay to the southeast at the very limit of their sight.

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Between this hill and the valley was a wide plain on the further side of which the land rose gradually for a long distance, until it was merged in the sides of the hill.

     They then went down the hillside and entered the valley.

     And here a strange and unusual sight presented itself before their eyes. Here and there throughout the valley and on both sides of the road on which they were travelling, were figures of all shapes and sizes carved, some in wood and some in stone. There were figures of men and women, figures of beautiful animals both large and small, and of many different kinds of birds, and fishes. All were carved with such skill that at a distance they might have been taken for living beings, had not their stillness shown they were but images.

     "What are these," asked Swedenborg, "are they idols?"

     "By no means," answered his companion. "These are not idols, but figures representing various moral virtues and spiritual truths." And he then explained why these figures were seen in that valley.

     The people whom they were about to visit, were delighted above all things with the study of the science of correspondence. Everything that can be thought of, whether it be a plant, a fish, a bird, an animal or a man, correspond to some spiritual thing; as the heart corresponds to love, the sight to understanding, a lion to strength, a dove to conjugial love, and so forth. The men of the Silver Age, whenever they thought of spiritual things, delighted to picture to themselves natural things to which they correspond. For instance, when they thought about innocence, they would picture to themselves a lamb; when they thought about conjugial love they would picture a dove. And indeed so skilled were they in the science of correspondences, that not only did they picture to themselves the correspondences of things, but they also talked to each other and wrote in the language of correspondences; that is, when they talked about innocence or conjugial love, they did not mention them by name, but spoke of a lamb or a dove, and the hearer understood what they meant better than if they had spoken as we speak. Some of their writings, such as the book of Job, and the hieroglyphics of the Egyptians, have come down to us so that we can see what was their manner of speech. In the hieroglyphics not only do the words correspond to spiritual things, but the very letters are in the shapes of different things, such as a temple, a bird, a fish, and so forth, all corresponding to something the Egyptians wished to express.

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And so delighted were the men of the Silver Age with the study of correspondences that they were accustomed to make for themselves images in stone and wood, of men and animals and of various things on earth, and these they would place in their houses, and especially in their groves and temples, that when they looked at them they might the better think of the things of heaven to which they corresponded It was such images that Swedenborg and his guide saw in the valley, the sight of which made Swedenborg ask "Are these Idols ?"

     When they had passed through the valley and ascended its further side, they came to the plain which they had seen from the hill-top. And as they were entering this plain, they saw at some distance, horses and chariots, and also horses, saddled and bridled for riding; and beyond these were wagons, while on both sides of the plain were stables for the horses. The chariots were very curious, being of many remarkable and strange shapes, some carved to appear like eagles, some to appear like whales, others like stags with horns, and others again like unicorns.

     But as they approached nearer all these things changed in appearance, and they saw that what had appeared like horses and chariots, and so forth, were in reality men, men whom they saw walking about, two by two, talking and reasoning together. The angel explained this curious change to his companion, telling him that these men whom they saw, who also had lived in the Silver Age, were talking together about spiritual truths, teaching each other and learning, and that this was the reason why at a distance they had appeared like horses and chariots and so forth; for horses correspond to the understanding of truth, chariots to the doctrine or teaching of truth, and stables to instruction in truth; and in the other world men often appear, at a distance, like the things which correspond to what they are doing.

     They did not stop with these men whom they met, for this was not the end of their journey, but proceeding they passed through the plain and at length reached the long, gentle slope leading up to the high hill. This slope they ascended for some time, going forward until they came to a city, and into this they entered.

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     They walked through the streets and public squares of this city, observing and admiring as they went. First they noticed the houses. These were so beautiful that they should rather be called palaces than houses, and so indeed did Swedenborg call them. They were built of marble with wide steps of alabaster in front, leading up to the entrances, and on each side of these steps were pillars of jasper, a kind of marble of a greenish color, with red spots. They saw also the temples of the city, brilliant and. beautiful, like nothing on earth. They were built not of marble, like the houses or palaces, but of a far more precious stone--a stone of a bright blue color, shining and brilliant like sapphires so that they appeared like buildings of light.

     In the course of their walk they saw every now and then, in the houses and on the streets, couples walking and talking. These were so many husbands and wives. And as Swedenborg and his companion had come to that heaven to learn about conjugial love, they waited until they should be invited by one of the couples into their home, knowing well that the Lord would lead them where they could be best informed about that of which they wished to learn. And presently, even while this thought was in their minds, as they were walking along one of the streets of the city, they heard themselves greeted by someone whom they had just passed. Turning, they saw at one of the houses a conjugial pair, who pleasantly invited them to enter with them into their home.

     They went up the beautiful steps and entered the house with their host and hostess, and after the salutations of peace, the angel guide, speaking for his companion, explained the object of their visit to the city to which the Lord had directed their steps.

     "We have come," he said, "for the purpose of learning about the marriages of the ancients, of whom you in this city are."

     By the "Ancients" he meant the men of the Silver Age, for the church among those men was called the Ancient Church.

     Their host informed them that they in that city were from a nation in Asia, and that in their time the principal and almost the only study of that nation had been the study of spiritual truths, and of the various ways of representing these truths in figures and pictures. Thus while the sole object of their labors was the study of truth, yet with this in view they studied and became skilled in painting and engraving and carving, in order that they might make beautiful and fit figures to represent their truths.

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And it was in this way that they became intelligent and wise.

     When he heard this, the angel guide, requested his host to say something about their marriages. And their host then spoke to them in a wise and holy manner about the correspondence of the marriage of one man and one wife with the marriage of good and truth, in the mind of man, showing that, as one good is united to only one truth, so there can never be a true marriage except between one man and one woman. 'Therefore," he concluded, "all we who are in this city call marriage with one wife 'Holiness,' but, if it were a marriage with more than one wife, we should call in 'Sacrilege.'"

     After this their host and his wife led their guests to a room leading to their own bedchamber. Arrived there, the guests noticed at the sides of the room, various small images of silver, and they saw many pictures painted on the walls.

     "What are these?" asked Swedenborg.

     "These," said his host, "are pictures and forms which represent various things of Conjugial Love. This"-pointing to one of the representations--"represents the inmost union of souls between husband and wife; this"--pointing to another--"represents the conjunction of their minds from which they think together; this represents the concord of bosoms between them, from which they desire each other's presence; and this represents the happy delights which they receive from their love."

     They looked at the representations, as their host pointed them out, and when he had finished his explanations there appeared on the wall on which they were gazing a beautiful and glorious sight. As the light fell upon the wall it there presented an appearance in shape and color like a rainbow. It consisted of three colors, purple, blue and white. But its great beauty lay not so much in the beautiful colors, which seemed indeed to be living, but also and especially in the blending of the one color into the other, producing the most enchanting effects. The purple shining through and across the blue, tinged the white on the other side with a soft sky-blue color, and this again, being reflected back through the blue into the purple, gave the purple a brightness and brilliancy like the flames of the sun.

     "Do you understand this?" asked the husband.

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     Swedenborg answered requesting to be instructed; and the husband then explained the meaning of the beautiful picture which was still shining before their eyes. He told his guest that the purple color represents the sweetness of the wife, and the white color the wisdom of the husband, while the blue between, through which the purple passed into the white and the white into the purple making each living and more beautiful than before, represents the conjugial love which unites husband and wife and gives them all manner of happiness and joy. He added that such rainbows were always seen on the walls of that room whenever he and his wife were engaged in thought and speech about conjugial love and the union that it makes between a husband and his wife. "And at such times," he concluded, "we view these rainbows with eager attention, as signs of the union of conjugial love."

     "These things," answered Swedenborg, "are more than mystical at this day, for they are appearances representative of the mysteries of the conjugial love of one man and one wife, which are unknown among men."

     "Yes!" replied his host, "they are indeed appearances representing conjugial love; but to us in this city they are not mysteries, neither are they mystical."

     After this had been said they looked out, and then a new sight presented itself; for there in the distance appeared a graceful chariot, drawn by small, white horses. This was a sign given by the Lord; and on seeing it the angel guide said:

     "That chariot is a sign to us to depart."

     They therefore bade their host and hostess farewell, thanking them for their kindness and for their instruction. And while they were descending the steps of the house the host gave them a cluster of white grapes, with the leaves of the vine still clinging to them. As they took the present, lo! a change! for the leaves became silvery, and shone with brightness. The two visitors gave grateful thanks for this beautiful gift, and departing carried it away with them as a sign that they had visited and conversed with the people of the Silver Age. A. A.

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LORD'S GLORIFIED HUMANITY 1900

LORD'S GLORIFIED HUMANITY       Rev. EDWARD C. BOSTOCK.*       1900

* Delivered at the General Assembly, June 19th, 1900.

     And they shall see the Son of Man coming in the clouds of heaven with Power and great glory.--Matthew xxiv, 30, 31.

     ONE hundred and thirty years ago today, the Lord Jesus Christ sent out His twelve apostles to preach the gospel of the New Church, to the whole spiritual world. At the same time He made provision for the promulgation of this gospel, viz.: that the Lord God Jesus Christ reigns, in the natural world.

     As a result of the teaching of this gospel we meet here today, fellow servants of our common Lord and Master, to worship Him in His glorified human, to lift up our hearts in thanksgiving and praise for the great gospel, the glad tidings, that the Lord Jesus Christ reigns. We have come together because each one of us has seen the Son of Man coming in the clouds of heaven with power and great glory. And we have been gathered together "from the four winds, from the end of the heavens even to their end," i. e., we are brought together from varied spiritual states, external and internal. Different as our conditions of life and our spiritual states may be we have one great bond of union, for in each one of us the gospel of the New Jerusalem has found a place, in each one the Lord God Jesus Christ has begun to reign; we have begun to turn away from self and the world, that there may be room for the Lord Jesus Christ. As we meet and feel the sphere of love for our common Lord, our hearts warm toward one another and we are drawn together by the bonds of spiritual friendship and mutual love.

     In such a state of mutual love and of love to our common Lord and Saviour, on this anniversary of the proclamation of our blessed gospel, let us lift up our minds and hearts to Him who is our Lord, let us recall the glorious truths in which He appears, that we may see Him know Him with a clearer understanding, and worship Him from a deeper love.

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     The Lord appears to His New Church as the Son of Man, and He appears in the clouds of heaven with power and great glory. These two things involve the three essentials of the Church: The Worship of the Lord in His Divine Human, i. e. as a Divine Man; the Holiness of the Word, and the life of Charity.

     It is said that "they shall see the Son of Man," and by the Son of Man is meant the Lord as to the Word, or what is the same thing, the Lord as to the Divine Truth proceeding from His Divine Human; or again what is the same thing, the Lord as to the Internal Sense of the Word.

     The Lord appears to angel and man in the Divine Truth which proceeds from His Divine Human. This Divine Truth is the Lord Himself proceeding, and therefore the Lord appears in His Divine Truth, and manifests Himself therein, as a Divine Man. That the Lord's Human is Divine, or that God the Creator of the Universe is a Divine Man, is a central truth of the New Church; and it is the revelation of Himself as a Divine Man which is meant by the appearing of the Son of Man in the clouds of Heaven; for the Whole Word in the inmost sense treats of the Lord alone, and is a Divine manifestation of Himself in His Divine Human.

     It is absolutely essential to the salvation of the human race, and to the salvation of each member of the human race, that God be seen and acknowledged as a Divine Man, i. e., in His Divine Human.

     The fall of the human race was the beginning of the denial that God is Man; and from that beginning to the present day the cry of all hell has been and is, God is not a Divine Man! Let this falsity be received and confirmed in the life and thought of a man, and his salvation becomes impossible; let it be confirmed in the life and thought of a nation or people and its spiritual death is sure.

     It is this denial of God as a Divine Man, and thus the denial of the Divine in the Lord's Human, which has destroyed the Church in the Christian world. At the present day few believe that God is actually a Divine Man. The learned, especially, regard the idea that God is man as absurd and ridiculous. They form their idea of man from time and space and from the body alone, thus they form a material idea of God as Man, and such an idea no doubt is ridiculous and absurd.

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But they form such an idea of man, and of God as Man, because they do not and will not raise their thoughts above the sensuals of the body. And what is it that leads so many to deny the Divine Human of the Lord and to destroy within themselves the idea of God as Man? Is it ignorance? Is it because the Lord has not revealed Himself as Man? No it is not this, for the Lord has continually revealed Himself as a Divine Man, from the time of the Most Ancient Church to the present day.

     The cause of this deep-seated and widespread denial of the Divine Human of the Lord is, evil of life,--love of self and love of the world. We read in the Arcana:

     "Here the first state of the vastation of the Church is described, i. e., when there begins to be no faith because no charity; which state is as was said, that because they are against the good of charity they are also in no faith, especially in no acknowledgment of the Divine Human and of the Holy Proceeding of the Lord; this in heart, all those deny who are in a life of evil, viz., all those who have contempt of others compared to themselves, who hate all who do not worship them, who perceive delight in revenge against them, yea in cruelty, and who repute adulteries as nothing; better were the Pharisees in their time, who openly denied the Divine of the Lord, than such at this day, who for the sake of self-worship and foul gain, worship Him with a holy external, but within that profanity lies hidden." (A. C. 2354.)

     Some form of evil of life is the cause of the denial of the Divine Human of the Lord. The man who is in such denial may not know that he is in evil of life, and his evil may not appear to others, but nevertheless evil lies within and bears him along. There are many reasons, at the present day, why evils should not break out and manifest themselves, and when evils are thus restrained by externals they do not appear even to the man himself; but nevertheless man is carried along by the flow of self-love and the pride of his own intelligence and in these all evils lie hidden, and especially the denial of the Divine Human of the Lord and of the Holy Proceeding from Him, i. e., of the Divine Word.

     Let us go back to the fall of the Most Ancient Church and consider it for a moment, that we may see in it the very beginning of the Denial of the Divine Human of the Lord. We are taught that the fall took place when man ate of the fruit of the tree of the knowledge of good and evil, by which is meant that he confirmed as the very truth the appearance that he lives, loves and is wise from himself.

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The men of the Most Ancient Church knew the truth, that man has no life of his own and therefore is not able to love anything good nor to understand anything true from himself, notwithstanding the appearance that he lives, loves and is wise from himself alone. Perceiving thus that man has no life, except such as flows in continually, they perceived also that in man there is nothing truly human, except what continually flows in from the God of the Universe. They perceived, therefore, and acknowledged that God is a Divine Man, the source of all that is truly human. They called Him Man, the only Man, and called themselves men only as they received human life from Him.

     But gradually this Most Ancient Church was drawn away from its state of integrity, and little by little as it began to love its own proprium, perception passed away, and they began to believe that they had life in themselves; that they could love and be wise from their own power. They then denied the truth that God is the Only Man; then, that He is man at all, thus ending in the dire persuasion that they themselves were Gods.

     From the very beginning of the fall of the Most Ancient Church the Lord foresaw that men would become so external, would remove themselves so far from Him and His Divine Love, that He would have to come into the world and actually assume the human and glorify it in order to preserve that essential of religion and salvation, the Worship of Him as a Divine Man. He therefore, at once, foretold His coming, in the prophecy that the seed of the woman should tread on the head of the serpent.

     And why is it so essential to acknowledge and worship God as a Divine Man? Why can not man acknowledge a supreme ens, the origin of the universe, but far beyond and above his comprehension? Surely finite man cannot comprehend the infinite creator of the Universe, for they are wider apart than protoplasm and man; and who supposes that protoplasm can form an idea of man? and so on.

     The reason why God must be seen, acknowledged and worshiped in His Divine Human, i. e., as a Divine Man, is, that man must turn away from himself.

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So long as he does not turn away from himself, so long self-love is the spring of all his actions, he, himself, is the source of love and of wisdom; in this love of self lies hidden sensualism, love of dominion, love of possessing all things, and thence hatred, revenge, adultery, and all evil.

     If man is to be saved, if evil is to be removed, if he is to live a life of order and thence a life of eternal happiness, he must be turned away from self. He can be turned away from self only by the acknowledgment of God as a Divine Man, because only in this acknowledgment can he see the source of true human love, true human wisdom, thus, true manhood, outside of himself.

     For suppose the Creator of the Universe is not man; then we must suppose that in this supreme ens there is neither love nor wisdom, for these constitute man; if this supreme ens has in it neither love nor wisdom how can it be the source, the creator of man, who is man from his love and his wisdom? Man must therefore return to himself. Having thus returned to himself, how does he look upon this supreme ens, or origin of the universe? Does he not--must he not--look upon it as beneath himself? Does not man regard the most powerful beasts which he can subdue by his superior intelligence, as beneath himself? Does he not regard the forces of nature, such as steam and electricity, though they sometimes kill him,--as beneath himself? How then will he regard this supreme ens, which has neither love nor wisdom, except as also something beneath himself? He cannot do otherwise; and so he becomes a naturalist, a materialist, inwardly believing himself to be God.

     It is true that finite man can not comprehend the Infinite Divine as He is in Himself, for this would be as if a man should enter the sun itself, where he would perish in an instant: "No man hath seen God at any time. But since it is necessary that man should form some finite idea of the Infinite Creator in order that he may turn to Him, worship Him and love Him, therefore it has pleased the Infinite Creator of all things to manifest Himself as a Divine Man, in all worlds and in all ages, and finally to actually assume the human on our earth to glorify it, and thus to become very Man, in lasts as in firsts. By thus appearing to man in His Divine Human He has made it possible for man to see Him, to know Him and so to worship Him; for man can neither believe in, nor worship, nor love that of which he can form no idea.

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Concerning this we read:

     "That the acknowledgment and adoration of the Divine Human of the Lord is the life of religion, is manifest from those things which were said just above; and also from this, that men are such that they wish to worship that concerning which they are able to have some perception and thought, yea the sensual--that concerning which they may have some sense; nor are they willing to worship, unless the Divine is in that. This is common to the human race; thence the Gentiles worship idols in which they believe the Divine to be, but others, men after death whom they believe to be either gods or saints; for nothing can be excited with man unless it is what moves his sense; they who say they worship a supreme ens, of whom they have no idea of perception, for the most part acknowledge no God, but in His place, nature, and nature because they can comprehend it. Very many of the learned among Christians are such, and this also because they do not believe the human of the Lord to be Divine. Lest therefore men who have removed themselves so far from the Divine and have become so far corporeal, should worship wood and stones, and lest they should worship some man after death and thus under him some devil, and not God Himself, because they can not perceive Him in any manner, and thus all of the Church should perish, and with the Church the Human Race, the Divine Himself willed to assume the Human and to make this Divine. Let the learned, therefore, guard themselves lest they think concerning the human of the Lord and do not at the same time believe it to be Divine; if otherwise they will scandalize themselves, and at length believe nothing." (A. C. 4733.)

     It is said in our text that they shall see the Son of Man coming in the "clouds of heaven." By the clouds of heaven are meant the Word of the Lord in the sense of the letter. "Clouds" signify the literal sense of the Word, because in the spiritual world, when angels are conversing about Divine truth, there appear clouds below the heavens which are varied as to their form, their height and their brightness, as the subject is varied.

     Then, too, clouds signify the literal sense of the Word, because the Divine Truth which in the Internal Sense of the Word is in light, thus in power and glory, in the letter of the Word is covered over and obscured, so that the light of truth is accommodated to the apprehension of the most simple and the most external.

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Because clouds signify the literal sense of the Word, and because within it the Lord is present in light, therefore it is "said in the Word that Jehovah is borne upon the clouds, that He rides upon them, that He has His chamber upon them, that the Lord will come in the clouds of heaven, which would never have been said of Jehovah . . . unless they had signified the light of truth in which He is in heaven; and a cloud, the shade of truth in which are they who are below heaven." (A. C. 8781.)

     That the Son of Man appears in the clouds of heaven, is a very important truth. The Lord can be seen as the Son of Man only in the letter of the Divine Word. He reveals Himself by revealing the Internal Sense of the Word, where Divine Truth is in light, but this internal sense of the Word must be seen in the letter; the power and glory is seen in the clouds. The appearing of the Son of Man therefore in no way does away with the letter of the Word, but on the contrary fills it with light and glory and power, so that it shines as a bright cloud in the sunshine. In the letter of the Word the Lord has manifested Himself as a Divine Man, from its very beginning to its very end. He appears as man in Genesis, where He is said to create man in His image according to His likeness; He appears as man when He speaks to Abraham, to Isaac and to Jacob; He appears as man to Joshua, and to the Judges after Him; He appears as man to the prophets, from Isaiah to Malachi; and finally He appears in the world as a Divine Man, our Lord Jesus Christ. In the letter of the Divine Word we see Him a babe in the cradle, a boy with Joseph and in the temple, and finally a man teaching Divine Truth to the people. Then we see Him crucified and laid away in the sepulchre, only to rise again in power and glory, appearing to His Disciples until His ascent into the heavens, to sit at the right hand of the Father.

     In the letter of the Word the Lord appears as a Divine Man to the Senses, a man living like other men, a man as to the very ultimate flesh and bones. This is the letter; this is the cloud. But in His Second Coming the Lord has revealed Himself in His glorified human; He has revealed Himself as He appeared to Peter, James and John, when He was transfigured on the mount.

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In the letter He appears as man to the sensual and to the natural, but in the Internal Sense He appears as a Man to the Rational and to the Spiritual. In the Internal Sense He appears as love Itself and wisdom Itself, the very source of all truly human love and wisdom. But the letter of the Word, the appearance of the Lord as very man to the senses, is absolutely necessary to man. Without it he can form no idea of God as love Itself and wisdom Itself.

     There are those at this day who acknowledge God to be man in the sense of being love Itself and wisdom Itself, but who deny to Him the Human Form. Such endeavor to see God without the letter of the Word, to do away with the clouds of heaven in which the Lord appears. But the ideas of all such are indeterminate, underminated, and at last fall into nature. The Lord can be seen only in the clouds of heaven, where He comes with power and great glory.

     "After glorification He is called Mediator and Intercessor as to the Human, from this, that no one can think concerning the Divine Himself unless he presents to himself an idea of a Divine Man, still less can any one be conjoined with the Divine Itself except by such an idea; if any one thinks of the Divine Himself without an idea of a Divine Man, he thinks without termination, and an idea without termination is nothing. He either takes an idea of the Divine from the visible universe, without end or with an end in obscurity, which idea conjoins itself with the idea of the worship of nature; it also falls Into nature and thus becomes nothing" (A. C. 8705).

     Man must terminate His idea of God in the Lord Jesus Christ, a very Divine Man as to the flesh and bones; but as he learns the Internal Sense of the Word he must remove time and space from his thought and think of the Lord as Man from His Infinite Love and His Infinite Wisdom; then in every truth of the Internal Sense of the Word he will see an image of his Lord, a Divine Human thought in which is a Divine Human affection. Then, as he receives the truths of the Internal Sense of the Word into his understanding and they are there filled with love from the Lord, he perceives and knows that these affections and thoughts are open to the Lord Himself, the Creator of the universe; he sees and perceives that they are truly human, that they are not his own but that they are the one only Man's, the Lord God Jesus Christ's. Does he perceive what is just and right with his fellow man, and is he affected with a love of what is just and right?

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It is from the Lord and not from self; it is truly human because from Him. Does he perceive what is good and true? it is from the only Man the Lord God Jesus Christ. Is he affected with love truly conjugial; it is from the Only Man.

     In a word, when man truly sees the Son of Man coming in the clouds of heaven with power and great glory, he feels and perceives that every love truly human, and every thought truly human, is from the Lord alone through His Divine Word where He manifests Himself as the only Divine Man the Creator, Redeemer and Saviour.

     It is the gospel of the Lord Jesus Christ as the only Man,--the gospel which is to turn man from self to the Lord His Creator,--that was proclaimed 130 years ago today and which is to be proclaimed forever and ever.

     Our Lord and Saviour manifests Himself to His Church in the truths of the Internal Sense of His Word; He appears there as the only Divine Man, Love Itself and Wisdom Itself. At the same time He reveals to His humble worshipers the truths and goods which make man, which give to him truly human loves, which give to him truly human thoughts, which live in him a truly human life, which make him an image and likeness of God.

     If our beloved Church is to receive the gospel of this nineteenth day of June, it too must become a Man; it must see and acknowledge the "Son of Man coming in the clouds of heaven with power and great glory;" it must look to the Lord in the Internal Sense of His Word; it must turn away from self, and learn from Him what is truly human.

     But it can not do this unless each one of its numbers becomes truly a man. Let each one of us then be faithful in our own place, in our own use. Let no one fail to cherish the dawning human life which the Lord in His mercy gives to him when He gives him to see that there is nothing human in self, but that for all that is truly human he must look to the only Man, our Lord and Saviour Jesus Christ. Then as little by little we turn away from self, and turning to our Lord and Master receive life from Him, our Church will become a Man; then, animated by His Divine Human life, it will stand before the Lord a humble and faithful servant and instrument of the Lord God Jesus Christ who is to reign for ages of ages.--Amen.

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TEACHERS' INSTITUTE. XIII. 1900

TEACHERS' INSTITUTE. XIII.              1900

     (Concluded.)

     A PAPER by Mr. Klein on the Study of Hebrew was called for and read. Mr. Klein prefaced it with the remark that it consisted mainly of extracts from the Writings, which he had brought together in order to crystallize the desire of the schools to take up again the study of Hebrew. From the evidence given at the last meeting of the Institute the language did not seem to have been taught generally in the local schools.

     Mr. Acton expressed his pleasure in the paper and in the indications of renewed interest in the Hebrew. This language is the nearest to that of heaven; its holiness should be impressed on children, who should be taught that it is the only language suitable for the Word of the Old Testament, and that it has been the object of the Lord's infinite care, His Divine guidance having been over the Masorites in their work of placing the vowels and marks of punctuation.

     Mr. N. D. Pendleton spoke of the use served by the changes of view we have gone through in respect to Hebrew. The first state of enthusiasm had been good, but the reaction also was good. Now by a gradual picking up of the study in a common-sense way, we ran accomplish quite as much as formerly When we spent so much time on it with results that did not justify the outlay.

     Mr. Bostock brought out the fact that ability to read fluently and understandingly is not expected of the children,--that was more than he could do himself. Yet they do learn something. The oldest class in the Pittsburg school in two years and a half had read through Genesis and about forty-seven Psalms. They had had two half-hour lessons a week, with perhaps a half-hour extra for voluntary preparation. These pupils are not able to read through any chapter or Psalm they have gone over, yet they have picked up a good deal. Meanwhile it has not been made a task; if their lessons were not prepared nothing was said.

     Mr. Price considered. the plan of reading cursorily, good, but he thought parts should be committed to memory. He also recommended reading the Hebrew itself, aloud and fluently, without stopping for the translation.

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     It was decided to bring up the subject in the evening meeting with the Parents.

     Mr. Waelchli suggested bringing up another subject upon which, for doctrinal reasons, there had originally been much stress laid,--namely, Anatomy. Against this too there has been a reaction, but we have not yet recovered,--have not yet reacted again.

     Mr. Bostock suggested for the evening meeting the question of "Precipitating States with Children;" this was favored, it being felt that ii parents could see the importance of not precipitating states the work of the schools would be much easier.

     On request the Secretary read a short account, prepared by one of the teachers of the local school in Bryn Athyn, of the year's work and of discussions of the teachers in their meetings, during last winter. It was agreed that if time permitted it would be well to call for the reading of the account at the evening meeting.

     The meeting of the Institute adjourned to meet at the call of the President.

     An account of the evening meeting, of Parents and teachers, will appear next.
STUDY OF HEBREW.* 1900

STUDY OF HEBREW.*              1900

* Read before the Teachers' Institute, at Bryn Athyn, Pa., June 16th, 1900, by the author, Rev. David H. Klein, Head Master at the Glenview School.

     THE study of Hebrew, once an important branch of our school work, has of late years fallen into disuse, as the result of a feeling that it had been given too important a position place in our school curriculums in our past years, at the expense of certain very necessary branches of knowledge. The reaction against Hebrew has not taken the form of a denial of its usefulness, but has been manifested by a silence in regard to this. The teachings of the Writings, indicate plainly, however, that the subject is too important to be dropped, and it only remains for us now to determine its proper place in our course of studies, and to keep it in proper subordination.

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     The subject of Hebrew has often been treated of in the periodicals of the Church, and the teaching of the Writings in regard to it has been presented. I wish, however, to bring to notice again some of the more important passages in order that the value of the Hebrew may be brought to our minds more fully at this time; as follows:

     "The first language of men on our earth agreed with the angelic language, because they had it from heaven; and the Hebrew language agrees with it in some things." (H. H. 257.)

     "The letters with the angels of the celestial kingdom, of which each involves a complete sense, are like the old Hebrew letters infected in various ways, with marks above and within." (S. S. 71.)

     "It was said that the ancients wrote in this way when writing first began, before the Hebrew language existed, but that the Hebrew language does somewhat approach it, although it deviated from it, inasmuch as there are in it sharp terminations in the syllables, which there are not in the celestial language." (S. D. 5581.)

     Recognizing as we do the force and power which exists in ultimates, and realizing that the ultimate things of heaven are the true and living expression of the internal qualities they embody, we can better realize the unique significance of the above passages, inasmuch as they tell us that here on earth we can find a language and writings somewhat akin to those which are found in heaven, and that this language is the most perfect containant of spiritual verities that can be found on our plane of life. If children have been taught about the things of heaven, and have a love for them, and a reverence for the Word-to all of which things it is our effort to lead them--then the statement that the Hebrew language is like the heavenly language, will have great force with them. On the one hand it will dispose them to approach the language with affection, and on the other hand it will react in making the love of heavenly things stronger. If for no other reason than this, we have ample warrant for the introduction of Hebrew into our school course.

     We know that when man reads the letter of the Word the angels of heaven are present with him and flow into his thoughts and affections, but in the posthumous work on the Last Judgment it is especially stated that the Word written in the Hebrew language has immediate communication with heaven, indicating again its excellence over any other human language.

535


In the sense of the letter of the Word is power, and since it is the most ultimate form of revelation, in the words of the Writings it is called the basis, continent and firmament of its spiritual and celestial senses. It is the basis because the internal senses rest upon it; the continent because it is the vehicle which holds and bounds them; and the firmament because it sustains, confirms and supports them. The peculiar character of the Hebrew language, in that the meaning of its words are based 6n ideas of ultimate things, makes the basis continent and firmament in Hebrew more ultimate than any translation, and therefore furnishes a plane for a more perfect reaction of the heavenly influx. This is illustrated by the fact that we as ministers must go to the Hebrew roots of the words of our text, if we would get the full significance of the spiritual idea.

     The Spiritual Diary speaks of certain Jews, who internally were evil, who read the Word in the original tongue, and from their ideas derived from that very tongue, the celestial angels took up the celestial things which are in the Word. A point suggested in connection with this passage is the use which the reading of the Word in Hebrew on this earth performs to the angels, in forming an ultimate plane for the Word in heaven; and that this use is a necessary one for the Church and thus for the schools. It is to be noted that the angels were able to do this even when the internals of those who read were vile. When there is affection in reading the Hebrew of the Word or when there are any remains of good that may be excited, it is easy to see how man or child may be benefited by the intimate association of angelic spirits, and how angelic thought and affection may be thus brought about.

     To illustrate further the intimate nature of the association between the Hebrew language and the angelic heavens, a few passages are here presented:

     "The celestial angels said to me, concerning the Hebrew language, that all the letters or syllables in it have a correspondence, and that according to the inflections and curvatures, they signify internal things according to the heavenly form." (S. D. 5620.)

     "Hence it is evident that the Word, in its single things, is Divine, not only in words but also in syllables and letters, and hence it may be known what that signifies,--that not the least apex nor the least little horn should perish, and why the Jews have been impelled to number the separate letters, and that they have believed mysteries to lie in even every back part of the letter, although they have not known in what way." (S. D. 5621.)

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     "There was shown me a paper on which something was written in Hebrew letters; and there was a certain spirit with me who said what each thing there signified,--not what the sense of the letter was, nor what the interior or spiritual sense, but what the inmost sense, which is celestial. He did not see this from the words but from the syllables and their inflections and curves, or, as it is said, from the apices or little horns." (S. D. 5578.)

     "A little paper was sent down, written with Hebrew letters as they wrote them in the Most Ancient time. They differ little from the Hebrew letters of the present day, but still they do differ a little; and an angel who was with me said that he comprehended all things which were written there from the letters alone, and that each letter contained some idea, nay, a sense of ideas; and he also taught me what [yod] what [aleph] and what [heth] signify; but what the rest signify it was not allowed him to tell. He said that all things of the word are inspired in this manner; and that the Third Heaven knows thence, when the Word is being read by man in the Hebrew text, all the Divine Celestial which is inspired. I spoke with them about the origin of this thing, as to why the mere form of the Hebrew letter should present these things; and the cause was derived from the form of the flow of heaven and as they are in that flow, which makes the foundation of order, they have the perception." (S. D. 4671.)

     Now all this indicates most distinctly and emphatically that the use of teaching Hebrew in our schools is not a mere chimera, but an actual thing or reality, which is capable of much force and power in the development of the child. As a commercial asset in the world's market of knowledge, such Hebrew as we can give the children in our school is worth absolutely nothing. As a means for contributing to the chief end of our work in New Church education, however--that of forming planes in their minds for the reception and love of spiritual things--it is of considerable importance and value. And this is not a mere matter of belief, but of actual experience; for we find that in almost all cases children--especially the very young--have loved the study of Hebrew. Those who disliked it were for the most part those who had been in contact with the public sphere. It will be a simple matter to avoid the error of giving Hebrew too much prominence, when we consider that not so much work is needed to accomplish our end. A very little, only, is needed, and this can be given in such a way and at such times that it will not interfere with the work of the children in those branches of study deemed indispensable to their use in the practical world.

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     In order to secure the greatest benefits it is necessary that the children have an affection for the work and to this end it is well to avoid anything like drudgery which may induce dislike. We wish if possible to associate only pleasant things with it, in their minds, so that they may look back to it with delight in later years and feel that it is something distinctively of the New Church.
IN IGNORANCE IS THE BEGINNING OF GROWTH.* 1900

IN IGNORANCE IS THE BEGINNING OF GROWTH.*       W. F. PENDLETON       1900

* Notes on an address delivered by Bishop Pendleton at the opening of the Academy Schools, September 17th, 1900.

     IT has been our custom in inaugurating the school year, to recur to some spiritual principle which reigns in our work, and which must enter into it if it is to flourish and prosper.

     I have chosen for this time the subject of Ignorance, and the principle that in ignorance is the beginning of growth.

     In its root meaning ignorance is not to know,--a want of knowledge, in a very general sense. In the Writings we are given the spiritual ideas contained in words, and the word ignorance, when interiorly examined, will be found to contain a spiritual meaning of three-fold character. There are three kinds of ignorance mentioned in the Writings:--

1. The ignorance of innocence.
2. The ignorance of conceit.
3. The ignorance of intelligence.

     Or to put it more objectively, there are three general classes of the ignorant. These include:

1. Children, and adults similar to children, who are called the simple, to be found chiefly, we are taught, among the Gentiles, but also among Christians.
2. All the evil.
3. The angels of heaven, and those in the world who are similar to them.

     With regard to the first class, children are really ignorant, and know that they are, but desire to learn; hence their many questions.

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     Those of the second class are really ignorant, but do not know it, or if they know it, they do not acknowledge it. They are in the ignorance of conceit.

     The third class know and acknowledge that of and from themselves, and from the light of the world, they know nothing, but only appear to know; but from the Lord and the light of heaven they may know all things. Intelligence and wisdom is with them and is a gift of the Lord to them.
          
     It is an interesting fact that man is born in ignorance. He does not remember his birth, for his memory is not active until he has some knowledge. He is to rise out of this ignorance into intelligence, and he will come either into real intelligence or into the appearance or resemblance of it. Real intelligence is such as the angels have, apparent intelligence such as is with the evil, a covering of their ignorance. A large part of mankind at the present day are in the endeavor to conceal their ignorance.

     The ignorance of infancy and childhood is only temporary. Man is born in complete ignorance. He does not know as much as the animals at birth, but this is in order that he may come into all knowledge, intelligence and wisdom, and may progress in them forever, learning something new continually. There is no such progress with animals.

     From his state of ignorance at birth, man will rise into intelligence or into the resemblance of it. The ignorance of infancy and childhood is only temporary. But there is an ignorance that is permanent. The ignorance of self-love, of the love of the world, of self-conceit, of hell,--is permanent if confirmed. The cause of this ignorance is separation from God.

     Separation or disjunction from God is the cause of all evil, and evil closes the spiritual mind, causing ignorance, and that mind is opened only by repentance and the shunning of evils as sins. This is the only pathway.

     Separation from God is Hell, and in hell there is the most dark, dense ignorance. They do not know that there is a God, a heaven, a life after death, that man is immortal, nor that they are in the spiritual world. They know no truth of heaven. They are separated from God by a life of evil.

     As separation from God is hell, conjunction with God is heaven, and in heaven there is knowledge, intelligence and wisdom. These are in heaven only, and in the sphere of heaven; or with men only who are in that sphere, or in the Church.

539


Out of heaven, out of the Church, or out of the sphere of heaven and the church, is separation from God,--that is, hell. The ignorance that is in hell and from hell prevails in the Christian world, in the interiors of men.

     Let it be remarked that by ignorance is here meant ignorance of spiritual things. Man may have all knowledge of natural things and yet be in dense ignorance in spiritual things, and when he comes into the other world he will be an idiot.

     Self-conceit,--pride of intelligence,-prevails. This brings a resemblance of intelligence when enkindled,--but talk of spiritual things as revealed in the Writings and you find the most dense ignorance; you speak an unknown language. They are even ignorant of their ignorance.

     Man may rise out of the ignorance that is like that of children, but not out of the ignorance of self-conceit, except with exceeding great difficulty, by bitter repentance; and even this is not possible after death. The ignorance of the Christian world is to a large extent permanent; and after death even the resemblance of intelligence will disappear.

     The Lord brings good out of all evil that he permits; so, out of this permanent dense ignorance. The use here is, that profanation is guarded against. Men cannot profane that which they do not know or acknowledge.

     Where it is foreseen that men will profane, it is provided that they may not know. They are reduced to ignorance--ignorance of spiritual things; as with the Jews in Egypt and the Christian world in the Dark Ages. Men in the Christian world have been reduced to ignorance by means of the Dark Ages. It is said that the Dark Ages have disappeared in the dawn of a new civilization. This is true in the appearance, true in the outward form, true in natural things, or the things of the world; but not really or essentially true, not true of real and essential things, which are spiritual and heavenly things. The barbarism of the Dark Ages still reigns in the interiors of men covered over by an outward gloss and polish. For this reason men in general cannot see and acknowledge the spiritual truths of heaven now revealed. If they did they would profane them.

540




     With regard to the third class,--they who are in the ignorance of intelligence,--they acknowledge that of themselves they are as ignorant as the evil in hell. They are wise and intelligent because of their humility. They are the "poor in spirit," who shall "see the kingdom of heaven."

     There is something of this even in childhood, viz., the knowledge and acknowledgment of ignorance. This is why in childhood we find the true field of our use.

     The third heaven may be called the Heaven of Ignorance--in a spiritual idea. This is a paradox. A paradox is a statement that appears not to be true, but in which the truth is presented in stronger light by contrast. For the truth is that the angels of this heaven are in the dearest perception that of themselves they are in total ignorance, and hence they have wisdom.

     In genuine ignorance there is innocence, but not in the spurious. Or, in all innocence, there is ignorance--ignorance of evil.

     The first couple, who were in the Garden of Eden, were wise, yet it was said that they were ignorant, as long as they ate of the tree of life. But they afterwards ate of the tree of the knowledge of good and evil.

     With the members of the most ancient Church all thought was from perception--Hell was removed from them as far as the west is from the east. They were not in the perception of evil. They were most highly regenerated men, and evil was so far removed from them that they were innocent of the knowledge of it.

     The Church is established with those who are in ignorance in which is innocence, with children, with the simple, with the Gentiles.

     Innocence is willingness to be taught and led by the Lord. Children are in the beginning of this state of willingness to be taught and led by parents and teachers, and it is said that when they reach the other world that they readily receive faith. The teaching of the Writings throughout is, that the Church is established with those who had been in ignorance--genuine ignorance, and not with those in the pride and conceit of learning. The disciples were told that they must become as little children.

     The state of conceit is so great with the men of the learned world that they are not accessible to us. This state so prevails with the educated and learned that the Church has been compelled to look to the ignorant--to those of the ignorant accessible to us-children: Missionary propagandism with the learned and intelligent of the world has largely failed, and will continue to fail because of the inrooted ignorance of self-conceit.

541


With the acknowledgement of this failure comes the perception of the true field of evangelization-and then we are surprised to find it taught everywhere in the Writings.

     It is a law of the Divine Providence that man's work is in that which lies before him. We have the children with us. They are a gift of the Lord. This is why we have New Church schools.

     The effort of the Old Church has been to keep men in ignorance and mental darkness as to spiritual things--even going so far as to forbid the reading of the Word. Even after the Reformation put an end to this a blind faith was still inculcated, having the same effect because ignorance is the security of false doctrine, and of the lust of dominion.

     But the New Church teaches man the very truth itself of heaven, opens his understanding, leads him into light and freedom, leads him out of the darkness of the ignorance of childhood into intelligence and wisdom.

     Ignorance is often referred to in the Word. In Psalm xxiii., and elsewhere, ignorance is called "the shadow of death," namely hell. Hell casts a shadow into the world, and heaven seeks to draw men out of the shadow.

     The Lord comes "to give light to them that sit in, darkness and the shadow of death."

     In the 1st Chapter of Genesis it is said that the "evening and the morning were the first day." The evening is mentioned first, and by it is signified ignorance. Man is in ignorance first, afterwards in intelligence, which is the morning.

     The beginning of everything is in darkness. A seed when put in the ground is in darkness, and afterwards comes forth to the light. The order of creation is from what is lower to what is higher. Our use as teachers is to co-operate in bringing about the change of state which is the coming of dawn.

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INTERMEDIATE DEPARTMENT (MALE) AND COLLEGE OF THE ACADEMY OF THE NEW CHURCH: CURRICULUM 1900

INTERMEDIATE DEPARTMENT (MALE) AND COLLEGE OF THE ACADEMY OF THE NEW CHURCH: CURRICULUM       C. TH. ODHNER       1900

INTERMEDIATE.
First Year.                                   Second Year.

Religion               *2                    Religion          2
History                3                    History          3
English                4                    English          3
Botany                3                    Zoology          2
Arithmetic               4                    Astronomy          2
French                4                    Arithmetic          4
Drawing               2                    Algebra
French               4
Drawing               2

COLLEGE.                                        
First Year.                                   Second Year.

Religion                2                    Religion          2
History               3                    History          3
English               3                    English          3
Physics               3                    Chemistry          3
Algebra               3                    Anatomy          2     
Latin                    4                    Geometry          3
Latin                    3
Greek                    4

Third Year.                                   Fourth Year.

Religion                2                    Religion          2
History                3                    History          3
English                3                    English          3
Geology               2                    Astronomy          2
Anatomy               2                    Analytical Geometry and
Trigonometry          3                    Calculus          3
Latin                3                    Latin               3
Greek                    3                    Greek               3

* The figures refer to number of hours per week in each study.

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FRENCH.
INTERMEDIATE.

1st year--Acquisition of vocabulary with conversational and written exercises. Text-book,--Le Francais Pratique, Paul Bercy.
2nd year--Review of first year's work, with addition of study of Grammar. Text-book,--Le Francais Pratique, and A Complete Treatise on the Conjugation of French Verbs, J. Castarede.

RELIGIOUS INSTRUCTION
INTERMEDIATE.
1st year--Commandments in The True Christian Religion. The Four Leading Doctrines, (to be read with parts of De Verbo and Charity).
2nd year--Coronis. Last Judgment and Continuation of Last Judgment.

COLLEGE.
1st year--Heaven and Hell.
2nd year--True Christian Religion, (Headings only). Memorabilia.
3rd year--Extracts from Apocalypse Explained, (Charity, Commandments, Athanasian Creed, The Lord).
4th year--Conjugial Love.

HISTORY.
INTERMEDIATE.

1st year--Universal History, from beginning to end,--a very general survey, memorizing dates and genealogies.
2nd year--American History.

COLLEGE.

1st year--Classical History--Mythology.
2nd year--History of the Middle Ages, (with special attention to English History).

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[History.]
3rd year--History of Modern Times, (after the Reformation); especially English History.
4th year--History of Culture and Political Economy.

ENGLISH.
INTERMEDIATE.

1st year--English Grammar, (Hyde's Advanced Grammar). Exercises and Composition Writing. Supplementary; Shakspere's Julius Caesar,* Bryant's Iliad, Sir Roger de Coverly Papers.
2nd year--Grammar and Exercises as above. Supplementary: Burke's Speech on Conciliation with America, Goldsmith's Vidar of Wakefield, Coleridge's Ancient Mariner.


* Works in Italics are for careful study; those not in Italics are for Reading and Composition.


COLLEGE.
1st year--Hills' Foundations of Rhetoric, Shaw and Smith's Specimens of English Literature. Supplementary:--Paradise Lost, Books I, II, Dryden's Palamon and Arcite; De Quincey's Flight of a Tartar Tribe. Essay writing.
2nd year--Shaw and Smith's Specimens of English Literature; Ramsey's English Language and English Grammar. Supplementary:--Carlyle's Essay on Burns Lowell's Vision of Sir Launfal, Cooper's Last of the Mohicans. Essay writing; Oratory.
3rd year--Ramsey's Grammar, Taine's English Literature, Supplementary:--Macaulay's Essay on Milton and Addison, Hawthorne's House of the Seven Gables, Scott's Ivanhoe. Essay writing; Oratory.
4th year--Taine's English Literature. Supplementary:--Milton's Minor Poems, Tennyson's Princess, George Eliot's Silas Marner, Shakspere's Merchant of Venice. Essays, Oratory. Anglo Saxon by request.

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SCIENCE.
INTERMEDIATE.

1st year--Botany. Text Book, Gray's School and Field Book of Botany.
2nd year--Zoology. Text Book, Steele's. Astronomy (Geography of the Heavens)--Text Book, Bowen's Astronomy.

COLLEGE.
1st year--Physics. Text Book, Hoadley's Brief Course in Physics.
2nd year--Chemistry. Text Book, Greene's Lessons in Chemistry. General Anatomy--Text Book, (to be considered).
3rd year--Geology. Text Book, Compend of Geology, Le Conte. Anatomy--Text Book, Animal Kingdom, Swedenborg.
4th year--Astronomy. Text Book, Young's General Astronomy.

MATHEMATICS.
INTERMEDIATE.
1st year-Arithmetic,-Brooks' Normal, Part II. Inventional Geometry,-Spencer.
2nd year-Arithmetic,-Robinson's Progressive Arithmetic. Higher Algebra,--Wells' Essentials of Algebra.

COLLEGE.
1st year--Algebra,-Wells' Essentials.
2nd year--Geometry,-Davies' Legendre.
3rd year--Trigonometry,-Wentworth.
4th year--Analytical Geometry and Calculus,--Olney.

LATIN.
COLLEGE.

1st year-Mogyorossy's Palaestra; Latin Composition of easy sentences.

2nd year--Mogyorossy's Arena; Latin Composition of discourse.
3rd year--Mogyorossy's Medulla Sapientiae Vetustatis.

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4th year--Virgil, Horace, Terence, Livy; Autobiography in Latin required of the student in order to graduate.

GREEK.
COLLEGE.

2nd year--lessons in Greek grammar, reading and translation. Text Books,--Hadley's Greek Grammar; Boise's First Lessons in Greek.
3rd year--lessons in Greek Prose Composition; Xenophon. Text Books,-Arnold's Greek Prose Composition; Xenophon's Anabasis.
4th year--Homer's Iliad.
ENOCH S. PRICE, Principal, Huntingdon Valley, Pennsylvania, 1900.

     A CURRICULUM OF HISTORY.

     THE following tentative curriculum of historical studies in New Church schools, is published in compliance with a request expressed at the general meeting of the Teachers' Institute, held at Bryn Athyn, June 16th, 1900. The author will be grateful for criticisms and suggestions, which may be of assistance in developing a more perfect curriculum.

     The entire course in history has been divided into four distinct strata, accommodated to the four general departments of our educational work. The aim is to make each stratum complete in itself. A pupil who may not be able to continue his studies beyond the Preparatory School, should, when leaving, possess at least a most general idea of the outlines of the history of the Word, of his own country, and of universal history. A pupil, who cannot continue beyond the Intermediate School, should have his elementary notions of history strengthened and systematized by a comprehensive, though still, general, course in the solid facts, the bones and sinews of the science; while the student who has completed the course in the College, should have gained a thorough, scientific, and rational grasp of the whole subject.

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     I. THE PREPARATORY SCHOOL.

FIRST CLASS, (the pupil 7--8 years of age).
The Story of the Word: the Creation, Garden of Eden, the Fall, the Patriarchs.--Without disturbing the child's faith in the actual truth of the Letter, he should now be told the history of the Golden Age, in the form of stories.

SECOND CLASS, (8--9 years of age).
The Story of the Word: the Flood, Noah and his descendants, the Tower of Babel, Abraham.--Stories of the Silver Age, Legends from the Greek Mythology.

THIRD CLASS, (9-10 years of age).
The Story of the Word: Isaac, Jacob, Joseph.--Give a general outline of the Five Dispensations, in connection with Memorable Relations.--Describe Ancient Egypt, Stories from the heroic age of Greece and Rome, Heroic stories of National History.

FOURTH CLASS, (10-11 years of age).
The Story of the Word: Exodus, Joshua, Judges, Priests.--Manners and Customs of Israelites and other Orientals, Outline History of Egypt, Assyria, Babylonia and Persia. American History: Stories of the Indians, and the Age of Discovery. (In an English or Canadian School: Stories of the Britons, Angle-Saxons, and Normans.)

FIFTH CLASS, (11-12 years of age).
The Story of the Word: Saul, David, and Solomon. Universal History: Stories of Creek and Roman History. American History: Stories of the Colonies and the Revolution. English History: Stories of the Plantagenets, the Wars of the Roses, the Tudors.

SIXTH CLASS (12-13 years of age).
The Story of the Word: The Kings, the Captivity and Restoration. The Story of the Lord, the Apostles, the Fall of Jerusalem, the Persecutions and Christian Martyrs, the Story of the Council of Nicoea; Review. Universal History: Stories of Charlemagne, the Crusades, the Papal Dominion, the beginnings of France and Germany, the Reformation, the Last Judgment, the Revolution, and Napoleon--(very general).

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American History: Stories of the Presidents and the Civil War.
English History: the Stuarts, the Commonwealth, and the House of Hanover.

II. THE INTERMEDIATE SCHOOL.

FIRST CLASS, (13-14 years of age).
Universal History: A rapid course or birds-eye view of the whole subject, from the beginning to the present time.

SECOND CLASS, (14.-15 years of age).
National History, (American or English): A thorough and complete course in the facts of the subject.

III. THE COLLEGE.

FIRST CLASS, (15-16 years of age).
Classical History and Mythology.

SECOND CLASS, (16-17 years of age).
History of the Middle Ages and the Reformation.

THIRD CLASS, (17-18 years of age).
History of Modern Times.--Review of all History.

FOURTH CLASS, (18-19 years of age).
History of Culture. Political Economy.

IV. THEOLOGICAL SCHOOL.

FIRST YEAR.--History of Philosophy. Church History.

SECOND YEAR.--History of Doctrine in the Old Christian Church.

THIRD YEAR.--History of Doctrine in the New Church. Review of Church History.

     A FEW OBSERVATIONS.

     In suggesting the above curriculum, the aim has been to follow the universal law of order: commencing from the inmost, proceeding thence to ultimates, and on the plane of the ultimate to build up the intermediates.

     The chief aim, in the Preparatory Course, should be to establish an internal, i. e. to store up remains, to kindle the affection of the child for the Word and for the subject of History, and to awaken and nourish the faculty of imagination. To this end, the instruction should be largely oral, by means of interesting stories, told by the teacher or read aloud in the class.

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To avoid begetting any distaste for the subject, there should be careful avoidance of scientific study, memorizing, driving and drilling. No matter if the child forgets some of the exact facts. Gain his interest, and all is gained. General impressions are sufficient at this age, and these are formed, not by scientific facts or philosophical abstractions, but by interesting stories and anecdotes of representative persons; (the child is always intensely personal). In this way, much ground can be covered with great rapidity. This cultivation of the love of history will furnish the soul and heart, the blood and soft but substantial tissues of the future student. A very few memorized data will furnish sufficient bones and skin to keep the young body in some shape and order.

     During the second course, in the Intermediate School, the chief aim should be to give firmness and stability to the structure. To this end, the memory should be especially cultivated, by a pretty severe drilling in chronological data, which are the bones of history, and by the memorizing of genealogical tables, which are the sinews and membranous system of the science. Rapid progress should, and can, be made. The teacher should aim at distinctiveness and succinctness. The succeeding ages should be sharply differentiated. The succession of persons and of events should be emphasized. The instruction should still be largely oral, (during the first year, at least), but the pupil should be required to take notes of data and family trees, and to memorize these. A few of the most interesting details and characteristics of each important person or event will serve as a remembrancer and distinguisher.

     Beginning with the formation of the internal vessels of genuine affection, during the Preparatory Course, this system proceeds directly to the ultimate rock-bed of scientific facts, during the Intermediate period. Then, on this solid basis, the pupil ascends, during the course in the College, to a more particular study, infilling all the generals with the necessary details, rounding out the historical body, and applying himself, especially, to the up-building of a rational understanding, (for the purpose of which history is said, in our Revelation, to be one of the most effective means).

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     And finally, in the Theological School, there is an ascent from the scientific, imaginative, and rational planes, to the spiritual plane, from which the whole course began during the first years in the Preparatory department.

     The subject of Church History is thus far conspicuous by its absence during the College course, but we would provide for this by a four-years' course of lectures, to the whole College and Girls' Seminary. I entirely disagree with the idea that Church History belongs only to the Theological School, and not to the College. The one aim in New Church Education is to develop the love of spiritual things, and I know of no other means for this end so powerful as the study of the History of the Churches. It is the objective part of all Religious Instruction, and ought to run through the whole of the course, but in the form of lectures. C. TH. ODHNER.
CONCERNING THE SACRED SCRIPTURE OR THE WORD OF THE LORD, FROM EXPERIENCE 1900

CONCERNING THE SACRED SCRIPTURE OR THE WORD OF THE LORD, FROM EXPERIENCE              1900

[DE VERBO.]

     VII.

     THE SPIRITUAL SENSE OF THE WORD.
     CORRESPONDENCES.

     [1]. ALL AND single things which are in nature, correspond to spiritual things; similarly all and single things which are in the human body, as may be seen in two articles in the work on Heaven and Hell. But it is not known at this day what correspondence is, but in the most ancient times the science of correspondences was the science of sciences and thus the universal science, so that the most ancients wrote all their manuscripts and books by correspondences. The fables of the most olden times and the Hieroglyphics of the Egyptians are nothing else: the book of Job, which is a book of the Ancient Church, is full of correspondence.

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     [2]. All the ancient churches were churches representative of heavenly things; all their rites and ordinances, according to which their worship was instituted, consisted of nothing but correspondences. Similarly the church with the sons of Jacob: the burnt offerings and sacrifices with all their particulars, were correspondences; likewise the tabernacle with the single things therein, as also their feasts, such as the feast of unleavened breads, the feast of tabernacles, and the feast of first fruits, and all their statutes and judgments; and because correspondences are such things as exist in the ultimates of nature, and because all things of nature correspond, and what corresponds also signifies, therefore the sense of the Letter of the Word consists of nothing but correspondences. The Lord, also, because He spoke from His Divine, and spoke the Word, spoke therefore also by correspondences. What is from the Divine, and in itself is Divine, in the ultimate falls into such things as correspond to Divine, celestial and spiritual things, thus such as in their bosom conceal and signify celestial and spiritual things. What, further, correspondences are, may be seen in the Arcana Coelestia, in which the correspondences which are in Genesis and in Exodus are explained. See, besides, the things that have been collected thence concerning correspondences, in The New Jerusalem and its Heavenly Doctrine, and in the work on Heaven and Hell. The: Spiritual or Internal Sense of the Word is nothing else than the Sense of the Letter evolved according to correspondences, for it teaches the spiritual which is perceived by the angels in the heavens, while a man in the world thinks naturally that which he reads in the Word.

     [3]. I have heard and perceived from heaven, that the men of the Most Ancient Church, who were those that are understood by Adam and Eve in the first chapters of Genesis, were so consociated with the angels of heaven that they could speak with them by correspondences, and hence the state of their wisdom was such, that whatever they beheld on the earth they perceived at the same time spiritually, thus conjointly with the angels. I have been told that Enoch, who is mentioned in Genesis, [Chapter v:21-24], together with his associates, collected correspondences directly from these most ancient ones and handed down the science of these things to their posterity; hence it came to pass that the science of correspondences was not only known, but also cultivated in many kingdoms of Asia, especially in Egypt, Assyria and Babylonia, Syria, Mesopotamia and Arabia, as well as in Canaan; from thence it was carried over to Greece, but was there turned into fables, as may be sufficiently evident from what is told of Olympus, Helicon and Pindus near Athens, and the winged horse called Pegasus, as, that with the hoof he brake open a fountain, by which the nine virgins, [the muses], established their seats.

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For a mountain, and thus Helicon, from correspondence signifies the superior heaven; the hill under the mountain, which was Pindus, signifies the heaven inferior to it; the winged horse, or Pegasus, signifies the understanding illustrated from the spiritual; the fountain signifies intelligence and learning, and the nine virgins signify the knowledges of truth and the sciences. Similar were the rest of the things which are called fabulous, which were composed by the most olden writers in Greece and which were collected together and described, by Ovid in his Metamorphoses.

     [4]. But when the representatives of the Church in the course of time were turned into idolatries, then by the Divine Providence of the Lord that science was successively obliterated, and with the Israelitish and Jewish nation it was altogether destroyed and extinguished. The worship of that nation was indeed altogether representative, but still they did not know what any representative thing signified. For they were altogether natural men, and hence they were neither able nor willing to know anything about the spiritual man and about his faith and love, consequently nothing about correspondences.

     [5]. That the idolatries of the nations in ancient times derived their origin from the science of correspondences amongst them, was because all things that appear upon the earth have a correspondence, as not only trees, but also cattle and birds of every kind, as well as fishes, and the rest. The ancients, who were in the science of correspondences, made themselves images, which corresponded to spiritual things, and they were delighted with these, because they signified such things as are of Heaven and thence of the Church. Hence they placed such things not only in their temples, but also in their houses, not for the sake of adoration, but in order that these might call to mind* the thought of the heavenly thing, which was signified; hence in Egypt calves thus set up, as also oxen, serpents, boys, old men, virgins, and many other things; because a calf signified the innocence of the natural man, oxen the affections of the natural man, serpents the prudence of the sensual man, a boy innocence, old men wisdom, virgins the affections of truth, and so forth.

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After the science of correspondences had been obliterated amongst them, their posterity, who were ignorant of the signification of these things, began to worship the images and effigies set up by the ancients, and because these had been placed in and round about the temples, they began to worship them as holy and at length as divinities. The Hieroglyphics of the Egyptians are from this very origin. It was similar with other nations, as with the Philistines in Ashdod, the idol Dagon, who above was like a man, but below like a fish; this image was invented, because a man signifies rational intelligence, and a fish natural science. Hence also the worship of the ancients was conducted in gardens and in groves according to the species of the trees, as also their sacred worship upon mountains; for gardens and groves signified spiritual intelligence, and every tree signified some thing thereof; the olive signified the good of love, the vine the truth of the doctrine of faith, the cedar the rational, and so forth; and a mountain signified heaven, on which account the worship of the most ancients was conducted on mountains.
     * In the MS., "cogitationis," but above this word is written "recordationis."--TR.

     that the science of correspondences remained with many of the orientals even until the Advent of the Lord, may be manifest from the wise men from the East, who came to the Lord when He was born; wherefore a star went before them, and they brought with them gold, incense and myrrh; and the shepherds, in order that they might know that it was the Lord Himself, were told that they would have for a sign this, that they should see Him in a manger, folded in swaddling-clothes, because there was no place in the inn. For the star which went before, signified knowledge out of Heaven, because stars in the Word signify knowledges; the gold signified celestial good, incense spiritual good, and myrrh natural good, from which three all worship is. The manger, in which the infant Lord was found by the shepherds, signifies spiritual nourishment, because horses, which are fed out of a manger, signify intellectual things. The inn, where there was no room, signified the Jewish Church, where at that time there was no spiritual nourishment, because everything of the Word and thence everything of worship with them, had then been adulterated and perverted.

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Hence it is said that this would be for a sign to them that it was the Lord. (Luke ii: 12.)

     Nevertheless, the science of correspondences was altogether none with the Israelitish and Jewish nation, although all things of their worship, and all the statutes and judgments given to them, and all things of the Word, were pure correspondences. The cause was that that nation was idolatrous at heart, and such that it did not even wish to know that anything of their worship signified anything celestial and spiritual. For they wished that all these things should be holy from them and together with them in externals. Wherefore, if spiritual and celestial things had been disclosed to them, they would not only have rejected, but would also have profaned them. For this reason Heaven was closed to them to such a degree that they hardly knew that they were to live after death. That this is so, is self-evident: they do not acknowledge the Lord, although the whole sacred Scripture prophesied concerning Him, and predicted Him; they rejected Him for this sole cause, that He taught them of the Heavenly kingdom, and not concerning an earthly kingdom, for they wanted a Messiah who would exalt them above all nations in the universal world, and they did not wish any Messiah who would provide for their eternal salvation. Moreover, they say the Word contains in itself many secret things, which are called mystical, but they do not wish to know that these treat of the Lord and His Kingdom; but they do wish to know when it is said that they are concerning gold and alchemy.

     [6]. That this science was not disclosed after those times, was because the Christians in the primitive Church were so simple, that it could not be disclosed to them, for if disclosed it would have been of no use to them, nor would it have been understood. After those times darkness arose over the universal Christian world, on account of the Papacy, which at length became Babylonian; and those who are of this Babel, and have confirmed themselves in its falses, are for the most part natural sensual men, and these are not able nor do they wish to understand what is spiritual, thus what is the correspondence of natural things with spiritual;* but after the Reformation, because they had begun to distinguish between faith and charity, and to worship one God under three persons, thus three Gods, whom they only named one,--then heavenly verities were hidden from them, lest if they should be disclosed, they should falsify them and bring them down to faith alone, and apply none of them to charity and love; wherefore if the Spiritual Sense of the Word had been then revealed, they would have closed heaven against themselves, again by falsification of these things.
     * [In the margin of the MS.]: "For thus also they would have become convinced that by Peter is not meant Peter, and also that the Word is still Divine as to its inmosts, and that the papal dictate is respectively of no moment."

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     [7]. For every one is allowed to understand the sense of the Letter of the Word in a simple manner, if only he does not confirm the appearances of truth which are there, even to the destruction of genuine truth. For to interpret the Word as to its spiritual sense from falses of doctrine, closes heaven, and does not open it. But to interpret the spiritual sense from truths of doctrine opens heaven, because that is the sense in which the angels are; and therefore man through that sense thinks together with the angels, and thus conjoins them to himself in his intellectual mind. But if man is in falses of doctrine, and wants to explore the spiritual sense from some knowledge of correspondences, he falsifies it. It is otherwise if man is previously in genuine truths: then that sense agrees with the truths, and appears from the truths, for that sense is in the light of Heaven. But mist agrees with falsities, and if anything of the truth of the spiritual sense should appear, instead of the light of Heaven there would come up thick darkness, for the angels then turn themselves away from the man, and thus close Heaven to him. The spiritual sense of the Word is understood by the inner garment of the Lord, which was not sewed, and which the soldiers were not permitted to divide; but the natural sense of the Word, which is the sense of its letter, is understood by His outer garments, which the soldiers divided. Garments in the Word signify truths, and the Lord's garments are Divine truth, wherefore also the garments of the Lord, when He was transfigured before Peter, James, and John, appeared shining white, like light.

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     [8]. That at this day the Spiritual Sense of the Word has been revealed from the Lord, is because the doctrine of genuine truth has now been revealed, which doctrine is partly contained in The New Jerusalem and its Heavenly Doctrine, and now in the little works, which are being given to the public;* and because that Doctrine, and no other, agrees with the Spiritual Sense of the Word, therefore that sense, together with the science of correspondences, has now for the first time been disclosed. That sense is also signified by the Lord's appearance in the clouds of Heaven with glory and power (Matth. xxiv: 30, 31), in which chapter it is treated of the consummation of the age, by which is meant the last time of the Church. By the clouds of heaven, there and elsewhere in the Word, is signified the Word in the Letter, which there, in respect to the Spiritual Sense, is as a cloud. But by the glory, there, as also elsewhere in the Word, is signified the Word in the Spiritual Sense, which also is the Divine truth in light; and by the power is signified the power of the Divine Truth in the Word. The Revelation of the Word as to the Spiritual Sense was also promised in the Apocalypse, where that sense is meant by the White Horse (Chapter xix, 11 to 14), and by the Great Supper of God, to which all were invited and gathered together (verse 17). That by many that sense will not be acknowledged for a long time,--[and it is rejected] only by those who are in the falses of doctrine, especially in regard to the Lord, and who do not admit truths,-- this is meant by the Beast and by the Kings of the earth, who make war with the One sitting upon the White Horse, as in verse 19 in the same chapter; by the Beast are understood the Roman Catholics, as in Chapter xvii: 3, and by the Kings of the earth are understood the Reformed, who are in falses of doctrine.
     * The Four Doctrines, concerning the Lord, the Sacred Scripture, Life, and Faith, 1763.--TR.

     The "mystical" things in the Word, which some have inquired into, are nothing else than its spiritual and celestial senses.

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CREATION TAKES PLACE ONLY BY CORRESPONDENCES 1900

CREATION TAKES PLACE ONLY BY CORRESPONDENCES       A. W. MANNING       1900

EDITOR OF NEW CRURCH LIFE:

     I WAS greatly surprised to see such an anti-New-Church article in the columns of the Life as George E. Holman's on Geology. I look for better things in Your magazine, and can only reconcile it with your liberality in wanting to lay before your readers what is the best New Church thought on Creation among well-informed Newchurchmen.

     It is readily admitted by Newchurchmen at large, that man brought evil into the world, and the things that correspond to evil. What are the correspondences to evil and the false of evil? In the animal kingdom, all nocturnal animals and birds; also all vicious and poisonous reptiles and insects; in the vegetable kingdom, all poisonous trees, herbs and grasses, and also fungi in the many varieties; in the mineral kingdom, bitumen, petroleum, sulphur, mercury, etc. These things, with bogs, swamps, and poisonous waters, form a very large percentage of the bulk of this planet. All these things are to be found in the hells, and none of them in heaven; some are in the world of spirits. What does Swedenborg say of them? That they are correspondences of those that are in evil and the false of evil; that they have been brought forth (and created, if you like) by those who are in those loves. Did any one see them brought forth! No! Because correspondence takes place instantaneously, like the things in the miracles of Egypt, and those done by our Lord. Take one instance, the "Two leaves and five little fishes." After five thousand were fed, twelve baskets of fragments were gathered up. The Lord did not wait to prepare the bread and cook the fish; they were produced or called forth by the Lord, and none knew or saw it done, only knew that it was produced: and this is how creation takes place by correspondence But if no man were here, with loves corresponding to the hells, then no correspondences of the things that are found in hell, would or could be produced on the earth; because the medium would be wanting. This has been seen and readily acknowledged in general, by Newchurchmen; but when they are asked to apply the same laws of correspondences to the things which correspond to the loves of heaven, or good affections and thoughts, they seem to get "all at sea," or not be able to see that creation can only take place by correspondence. How could the earth, or the things which compose it, which are things of correspondences, be produced without man! They could no more be produced or created than evil correspondences could be produced if no evil affections and thoughts were here, in the inhabitants to whom they correspond. That Newchurchmen have failed to see this, after what Swedenborg has so plainly pointed out, passes my understanding.

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So instead of seeing what he says on this great subject they are willing to take the cogitations of the sensual mind, and the guesses of the so-called scientific thought, gathered from those who deny revelation.

     Swedenborg says, in his Hieroglyphic Key, page 29,*--
     * According to the edition of 1792; according to the edition of 1847, page 12 (top).

     "As the world is to man so is man to God: from which it follows that God passes through man into the world, or, that God has nothing in common with nature but by means of man; consequently that the perfection of nature depends on the perfection of man. For God, who is the Author of nature, no otherwise disposes the world than as is compatible with the quality of the medium, which is man, through whom He communicates with the world." And on page 36,*--
     * Page 15 of the 1847 edition. The two translations differ considerably.--ED.

     "Thus at the creation, when all things were pronounced by God to be good, the meaning is, that they all mutually corresponded to each other; that is to say, nature and the world corresponded with the Deity, so that there was no occasion for instruction, inasmuch as everything subsisted in perfect harmony."

     The law, as I understand Swedenborg, is, that all things outside of man, correspond to man, and that all things in man correspond to God. Man is the medium of creation between God and nature; or, God is the end, man is the cause, and nature is the effect. If there is no medium there cannot be any creation which is by correspondence; for nature, which is outside of man, corresponds with the affections and thoughts which are inside of man, or of his mind: like the understanding of the architect, which the house corresponds to.

     But let us see what our teacher says:

     "For man is so created that the Divine things of the Lord may descend through him to the ultimate things of nature, and from the ultimates of nature may ascend to Him; so that man might be a medium of union between the Divine and the world of nature, and thus by man, as by a uniting medium, the very ultimates of nature might live from the Divine, which would be the case if man had lived according to Divine order." (A. C. 3702.)

     "The reason why through this ultimate there is apparently thus as it were an entrance out of nature, is, because it is the natural mind with man, through which the things of heaven, that is, of the Lord, flow and descend into nature, and through the same mind the things of nature ascend." (A. C. 3721.)

     But that the entrance is only apparently from nature, through the natural mind into things interior, see n. 3702. It appears to man that worldly objects enter through his bodily or external sense and affect the interior, and that thus there is an entrance from the ultimates of order to those things that are within; but this is a mere appearance and fallacy, for "posterior things cannot enter or flow into prior," etc.

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Let the reader read for himself, as it would take too much space to copy it out.

     Now I would say before closing, that as man is the medium between God and nature, and as influx is through the medium, therefore if man was not created with nature how could nature be created and represent him? For nature corresponds to man, and what is in man corresponds to heaven or God. This fully agrees with what the angels showed Swedenborg, how creation took place in the beginning (T. C. R. 78) Any other view does not agree with the Writings, where it treats of a medium between God and nature. Let us keep to the revealed Writings, and not take the guesses of so-called scientific men, who ignore revelation. A. W. MANNING.

     EDITORIAL REMARKS.

     WE do not propose to anticipate Mr. Holman, nor to assume the defense of his positions. The latter he doubtless feels qualified to do himself. As a matter of theological doctrine, however, we must call attention to the apparent non-agreement of the foregoing view of man's place and part in the order and process of creation, with the following teaching of the Writings:

     "That the human race is the basis on which heaven is founded is because man was last created, and that which is last created is the basis of all that precedes. Creation commenced from the supreme or inmost, because from the Divine; and proceeded to ultimates or extremes, and then first subsisted. The ultimate of creation is the natural world, including the terraqueous globe, with all things on it. When these were finished then man was created, and into him were collated all things of Divine order, from first to last; into his inmost were collated those things of that order which are primary, and into his ultimates those things which are ultimate; so that man was made Divine order in form: hence it is that all things in man and with man, are both from heaven and from the world; those of his mind from heaven, and those of his body from the world: for the things of heaven inflow into his thoughts and affections, and dispose them according to reception by his spirit, and the things of the world how in into his sensations and pleasures, and dispose them according to reception in his body, but still in accommodation to their agreement with the thoughts and affections of his spirit." (Last Judgment, n. 9.)

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Monthly Review 1900

Monthly Review       G. G. S       1900

THE NEW-CHURCH REVIEW.
FOR JULY.

     THE number of The New-Church Review published in the recent vacation season, appropriately presents a varied table of contents. The Rev. James Reed's paper on the "Distinctive Work of the Visible New Church" is an uncompromising statement of the distinctive, unique and vitally essential duty of the New Church, "to receive, cherish and preserve divine truth, and by means of it, maintain a living relationship with the Lord Himself" (p. 325).

     The titles of the articles on New Church Truth as an Aid to Right Living, by Mr. Francis A. Dewson, and on New-Church Truth as an Aid to Clear Thinking, by the Rev. John A. Hayes, seem somewhat unfortunately chosen; for New Church Truth is not merely an aid to these things, but is the very essential without which there is no clear thinking or right living. Mr. Dewson's paper deals in general with the applicability of New Church Truth to 'all ages and states of life. In stating that "the New Church when fully established, will be the crown of all the churches," the writer does not follow the putting of the Writings themselves, that the New Church Is the Crown of all the Churches. The Church depends for its quality not upon the number, state or quality of its members, but upon the form which the Lord gives it in adapting it to the men among whom it is raised up.

     In the second of the papers mentioned Mr. Hayes takes the ground that the motto "Now it is Lawful to Enter Intellectually into the Mysteries of Faith," implies that prior to the Last Judgment "the mind of man was not ripe or ready . . . to deal with the mysteries of Faith in a rational or systematic way." While this language may be construed in accord with what we understand to be the Doctrine, as Mr. Hayes seems to mean it, we think it misleading. True, revelation has now been made on a lower, more scientific plane than ever before, so that even spiritual and celestial truths can be stated in terms adequate to the merely natural rational mind; yet the idea that the First Christian Church, even if it had not fallen, could not have entered into a clear and rational understanding of the truth vouch-safed it, is not borne out by the teaching. The True Christian Religion, n. 109, states that the Church established by the Lord was able to see Divine truths in light; and the striking statement is made in the Arcana that the men of the First Christian Church might have been in fuller light than those of the Ancient Church "if they had lived and done the truths and goods which were taught by the Lord" (n. 4489): The further statement is made that internal things were revealed to the man of the First Christian Church. (A. C. 8972).

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It was evil of life and consequent falsity of doctrine which so completely externalized the Christian Church, necessitating the establishment of a new and imperishable internal Church. The Lord has never established a Church which was fore-ordained by Him never to rise into the light of truth itself; even that mere representative of a Church, the Jewish.

     Science in Religions Instruction is an interesting paper by Professor Frank W. Very, which starts our promisingly with a distinctively New Church statement of the science of correspondence as being the foundation of "chief" of all the sciences. He well says: "The growth of spiritual science must go pari passu with that of natural science. A true correspondence is not a mere generalization but has its fulfillment in the minutest details. The greater the knowledge of the structure, order and relationship of parts, and of the meaning of these details, the more wonderful is the exhibition of spiritual principles involved in the correspondence. Therefore the conscientious study of minute details in science, even if no immediately practical result appears, should not be discouraged. It is necessary that those great Egyptian granaries shall be filled to repletion. In the time of spiritual famine they will find their use." (p. 348.)

     The paper goes into illustrative details which are suggestive and more than interesting. The attitude towards Swedenborg's science, however, though on the whole commendatory, is patronizing, as where he is said to have had a "tolerably correction conception of the true nature of heat," (p. 354).

     Though taking issue with some of Professor Very's published views, we must concede the expository and confirmatory value of a paper by a man of his wide reading and scientific equipment. The general reader will be glad to have the following summary of the points in physiology wherein Swedenborg has anticipated modern discovery:

     "The science of human anatomy was substantially completed two centuries ago. Only minute details remain to be filled in. Physiology still has many open questions. Swedenborg's explanation of these subjects sometimes differs from accepted doctrine; but the brilliant confirmation which has been given to many of his most startling doctrines,--such as the expansile and contractile motions of the brain in their own period; the existence and circulation of a cerebro-spinal fluid; the use of the corporo striata in superintending motions which by habit have become automatic; the use of the corpora quadrigemina in governing the spontaneous motions of the eyes in accordance with changes in the distance or direction of objects of vision; the use, origin and structure of the cortical glands of the brain; the three degrees of the blood, of the nervous and muscular fibres; etc.--leave little doubt that the majority of his innovations in this field will eventually be established." (P. 359.)

     The illustrative treatment of "The Origin of Letters," which the paper presents, we leave to the criticism of New Church philological and theological students. The fling at theologians whose horizon is supposedly proven narrow because they "have no use for the hypothesis of the development of species through natural selection," is consistent with the writer's position on the theory of evolution, a position which we shall touch on later in considering Mr. Hawkes' further dissection of that theory.

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     Our True Relation to Art, by Mr. Charles H. Harvey, opens with the novelty of a suppositious dialogue with Socrates. Quite characteristic sounds the definition of good are given by the supposed Socrates:--"I mean it is such as it is good for men to see." To the Russian Tolstoi, the writer turns for a working theory of art which may be adapted to New Church standards. That author in a recently published work, What is Art? thus defines it:

     "Art is a human activity, consisting in this, that one man, consciously, by means of certain external signs, hands on to others feelings he has lived through either in reality or imagination and that other people are affected by those feelings and also experience them. For the art to be good the feelings conveyed must not be antagonistic to the religious perception of the age."

     Mr. Harvey advocates this formulation, at some length, testing it by accepted works of art and comparing it with the more prominent theories that prevail or have prevailed among authorities on esthetics. It is evident, however, that for Newchurchmen the very core of the matter is contained in the last sentence, for what precedes that is by no means peculiar to this particular theory of art: Good art necessitates conformity--or at least absence of antagonism--to the religious perception of the age. Since the Writings teach that in the Old Church as a whole there is no religious perception, but only the persuasive lumen of uncohering falsities, in the foregoing proposition we must understand here a perception belonging to the New Age and founded upon the principles thereof. It is hardly necessary to put the question, Did Tolstoi mean that? No, he meant, as Mr. Harvey shows, a religious perception which may be summed up in the well-worn phrase, The Fatherhood of God and the Brotherhood of Man. This phrase is so general that while it may be so understood as to stand for a sublime truth it may also be read to contain the fundamental heresy of the ages,--the doctrine of an invisible God, a Being lacking form and essence. The Father of all men ought indeed to be supposed to be a Man; but the phrase is not so understood by the great mass of those who most affect it,--the Unitarians, and that growing class of "emancipated" gentiles whose primal concept of God is nothing but Unitarian,--whose worship is that of an invisible God,--which is no God, but rather the covert deification of human nature itself. We accord all validity to a criterion of art which makes the real success of art hinge on bringing out "the human" which everywhere underlies the creation, but we do not look to Leo Tolstoi for an adequate formulation of it.

     Mr. Gilbert Hawkes continues in this number of the Review his unparalleled analysis of the theory of Evolution, but from lack of space we will discuss this instalment in connection with the one which presumably will appear this month in the fall number of the Review.

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     In the paper on Perception the Rev. James Hyde lays the student of the Writings under obligation for a painstaking and compendious study of the subject as expounded in the Writings.

     The Editor of the Review, in Kant the Spirit Seer, reviews the recently published translation of Kant's above-titled work, as translated by the Rev. Emanuel F. Goerwitz and edited by the Rev. Frank Sewall. Mr. Wright finds confirmation in "this sly and malicious attack" for the slight estimate he avows for Kant and his opinion of Swedenborg. The following summing up of the chief features in the case makes interesting reading:

     "It should be remembered that Kant was thirty-six years younger than Swedenborg and lived remote from him. He was a reader of the Acta Eruditorum, which had full notices of Swedenborg's scientific works, and he borrowed from them, apparently, and he was so interested to know Swedenborg that he sent a letter and then a friend to him. He purchased at some self-sacrifice the 'Arcana Coelestia' and read it. In his celebrated letter to Fraulein von Knobloch he frankly confessed his great interest in some events of Swedenborg's life and warmly commended him as a truthful man. For one of his time he went very far in reading the works and studying the man, but still he wrote this diatribe.

     "All this seems strange if we do not know that Kant grew more skeptical with his years in regard to all religious subjects, that he was a man of strong prejudices, that he took no interest in other philosophers, that he knew nothing of theology, that he always spoke contemptuously of women and did not notice his own sisters on the street, that he said that he saw no meaning in the word 'spirit,' that he identified religion with morality, that he never attended Church and ridiculed prayer, and that his biographer, Stuckenberg, from whom we have drawn these particulars, tells us that he always listened to others with marked impatience and even contradicted foreigners when they spoke of their own countries. What wonder is it then, that though he read so much of Swedenborg and made some use of him in the doctrine of time and space and in his theory of the planets, and in his dissertations on the 'Sensible and Intelligible Worlds,' yet here we have a sly and malicious attack.

     "The history of the experience seems to have been this. Kant was at first interested and even intensely so; his interest centered in the accounts of the other world; he made some investigations and declared to Fraulein von Knobloch his conviction of the truth of the utterances; he bought the 'Arcana' at great expense and found the most of it occupied with a commentary for which he cared nothing; then he grew doubtful, and contemptuous, and took his revenge in the essay which is now reproduced to his shame."

     Space is lacking to enlarge upon the editorial and critical features of the number. G. G. S.

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Church News 1900

Church News       Various       1900

GENERAL CHURCH OF THE NEW JERUSALEM.

     Huntingdon Valley (Bryn Athyn), Pa.--Pastor Synnestvedt has returned with his family from Holly Beach, an unconventional little resort on the New Jersey coast, which with our New Church folk has become a favorite place for recuperating. The resumption of active fall work has been marked by the opening of the "Local" and "Academy" schools; the return to longer Sunday services; and the setting in motion of the various meetings--Friday Classes, Principia Club, etc.

     The Local School begins with 44 pupils, the largest number of any year thus far. At the opening exercises, which took place on September 17th, at 9:30 A. M., the Pastor gave an address well adapted to the understanding of his little audience, and appreciated--judging from the eager, upturned faces--even by the youngest. He told them that the Lord had sent them into the world for a certain purpose, and that purpose is to learn about Him. It seems a very short time to the teachers since these girls and boys were little babies; to the Lord it is a very short time since grown people were babies,--a very short time even since the very first people were born into the world. Thus, life in this world is really very short; but while we are here we have much to learn about the Lord and about heaven and the angels, and about what is right, to prepare us go there. In ancient times the people were very good,--the angels talked with them and taught them, so that they didn't need books; but now we learn about the Lord in the Word and in the Writings. That is why children come to school and learn to read.

     Mr. Cowley then said a few words to welcome the children, and also told them that they would have shorter hours this year; also that by having another teacher--Miss Lucy Potts--the school is able to have an additional class this year, of nine little ones. This was greeted with smiles, the new teacher,--one of the last year's graduates from the Teachers' Training School,--being very well known to the children.

     The Academy Schools also opened on the 17th, at 11 A. M. The order of exercises included the singing of Shema Yisrael ("Hear, O Israel"); repeating the Commandments in unison; the Hebrew anthem Odheka ("I will confess Thee."--Ps. cviii, 21-24); reading from Psalm cvii; part of Arcana Coelestia n. 4136, concerning one who was reputed and thought himself learned, yet who, from evil of life, was in stupid ignorance concerning good and freedom and delight thence,--an ignorance that prevails at this day: Hebrew anthem Hodhoo ("O Confess to the Lord,"--Ps. cxviii, 1-4); Bishop Pendleton's Address,--given elsewhere,--and the Hebrew anthem Memaamakeem.

     The Seminary opens with 10 pupils, the College with 12, and the Theological School with two students.

     The Academy and Bryn Athyn welcome ten new pupils: Misses Leona Wager, of Cleveland, O.; Ella Boy, of Toronto, Can.; Helen Macbeth, of Pittsburg, Pa., and Fanny Waelchli, of Allentown, Pa.; Masters Alex. Lindsay, of Pittsburg; Percy Brown, of Toronto; Doering Bellinger, of Berlin. Can.; Mars Wager, of Cleveland; Walter Cranch of Erie, Pa., and Alvin Gyllenhaal, of Glenview, Ill.

     The Academy Athletic Club is said to have had an enthusiastic meeting; red and white foot-ball suits are much in evidence, and great things are expected in the field.

     On August 25th the Church here lost by removal one of the early members of the Academy movement, as well as four others, of the younger generation.

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Mrs. E. A. Farrington, her daughter Helen and son Ernest, accompanied her son, Dr. Harvey Farrington and his family to Chicago, where the Doctor becomes one of the instructors in Materia Medica in Dunham Medical College. One comfort is that our loss is the Chicago society's gain.

     On August 31st Bishop Pendleton left here on a trip to Canada, returning September 15th. Details of his visit to Toronto and Berlin are given in the news notes from those places.

     Philadelphia, Pa.--After a suspension of church work for the summer months, services were resumed by our minister, Rev. Mr. Cronlund, on Sunday, September 2d. On the following Sunday the quarterly meeting of the Society was held,--after the worship. A new feature in our social life this year will be committee of six ladies,--chosen at this meeting,--to have general charge of socials, and provide for our needs in that line.     C. H. E. Philadelphia, Pa., September 13, 1900.

     Pittsburg, Pa.--I am glad to be able to report Mr. Bostock somewhat improved at this writing (September 11th).

     We had the pleasure of a visit from Bishop Pendleton on Sunday, August 26th. He conducted services in the morning, and in the evening presided at a meeting of the society, at which ways and means of procuring an assistant to Mr. Bostock, were discussed. Every one present saw the need of such an assistant, especially at the present juncture;--the only question was whether we could afford it.

     The Bishop thought that by trusting in Providence, and,--as one of the members put it,--"doing a little hustling," we might manage it. It was decided to offer the position to Mr. Reginald W. Brown, who accepted at once, and preached for us the following Sunday.

     A Social, taking the form of a reception to Mr. Brown, was held Thursday evening, September 6th.

     School was opened Monday morning, September 10th, with Mr. Brown and Miss Electa Grant as teachers and an enrollment of twelve pupils.     C. R.

     Parkdale.--The Rev. Mr. Klein continued to conduct services until Sunday, 2d September, when he and Mrs. Klein left us to return to their home in Gleniew Bishop Pendleton arrived from Berlin the following Thursday, and his presence here afforded occasion for several enjoyable gatherings. On Friday evening Social was given by the ladies. After partaking of a frugal meal, and listening to musical selections on the violin by Mr. W. B. Caldwell, general conversation followed; the Bishop by request related some impressions of the late Assembly and a very pleasant evening was brought to close with charades by the young people, and dancing.

     On the following evening (Saturday) a Men's Meeting was held, which although not largely attended was exceedingly interesting. The subjects of "Brotherhood in the New Church," and "Conjugial Love," were discussed, among others.

     On Sunday morning the Bishop preached a powerful sermon from the text "Cleanse first the inside of the cup and the plate, that the outside of them may be dean also," bringing out prominently the thought that in considering the state of the Old Church as revealed in the Writings, the internal and the external natural state must be regarded.

     In the evening a Local Assembly was held, and the subject of the General Assembly as a New Church Festival was discussed, when the opinion was unanimously expressed: That it was most desirable that the 19th of June should be included in the dates set apart for that occasion. CHAS. BROWN.

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     Berlin,--For three Sundays following the close of the Assembly no services were held here, your correspondent being away on his vacation; but they were resumed on July 8th.

     We have had a number of visitors this summer, among whom may be mentioned Miss Emma Ziegler, Mrs. Stella Bellinger, Mrs. Ella Stroh, Dr. and Mrs. Cowley and son, of Pittsburg; also, Miss Margaret Cowley. Mr. and Mrs. Waelchli and family came to stay with us the latter part of August.

     On the 10th of August the Society held a lawn party in the school grounds. The weather was perfect. Games were indulged in, and the ice cream and cake served in the moonlight rounded out a most enjoyable occasion.

     In the latter part of August a School and Society picnic was held in Waterloo Park and was well attended and much enjoyed. These occasions, together with many private festivals, leave a pleasant memory of my first summer spent in Canada.

     On August 20th a reception was tendered to Mr. and Mrs. Waelchli in the School room. The occasion though informal was most pleasant. A toast to the new Pastor and his wife called forth a response from the former, in which he impressed upon all the necessity of taking a living interest in the things of the Church.

     The Bishop's visit. Sept. 1st to 5th, though unexpected, was most timely and useful. The day following his arrival was the commencement of Mr. Waelchli's pastorate, and he was therefore able to officiate at his installation. After a sermon by Mr. Waelchli, on the text "The Lord bless thee, and keep thee," the Bishop performed the installation ceremony. He addressed the people on the subject of the duties of a Pastor and those of the people in co-operating with him. The Bishop, after a few words addressed to the Pastor, asked him whether it was the desire of his heart to faithfully perform the uses of the office to which he has been called. The Pastor having replied in the affirmative, the Bishop gave him the right hand and expressed the hope that his work might be blessed. The Bishop then invited the members of the Church to come forward, one by one, and take the Pastor by the hand, as a sign of their welcome to him in his new office. This having been done, the Pastor addressed the people, expressing his gratitude to them for the confidence which they had placed in him in calling him to this use among them, and stated that he would do all in his power to promote the spiritual welfare of the Church, and was sure that he would have their full cooperation in all his efforts.

     In the evening a local Assembly was held. The Bishop opened the discussion with a short talk on the state of the Christian world, and pointed out that the Writings reveal its internal state, and that ignorance of this had led many to believe that that state must have changed, since it was not so apparent at this day.

     The subject of the orphanage was brought forward, and information was given as to its present status.

     A full expression of opinion was given on the subject of including the 19th of June in the meeting of the Assembly. The general opinion seemed to favor the idea, provided some suitable arrangement could be made for the Society's celebration.

     On Monday evening a Men's Meeting was held in the School room. Speeches in response to toasts to the Church and School were made. Much pleasure was shown at the Pastor's statement that these meetings would be held regularly and particular subjects taken up for discussion, such as the moral virtues mentioned in Conjugial Love. The Bishop was present and addressed the meeting several times, adding much to our pleasure and instruction. A topic which aroused much affection and interesting discussion, was, "How to Keep Young Men in the Church."

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     On Wednesday afternoon the Ladies of the Society held their monthly meeting at the home of one of their number. The Pastor attended in his official capacity, and began a course of instruction on the education of children in the home. The Bishop was present and took part in the conversation, pointing out the importance of instilling an affection for the things of the Church in the children.

     The School opened on September 4th with thirty-four pupils, the largest number in ten years. During the opening exercises the Bishop and Pastor made appropriate addresses to the children. In the afternoon a School Social was held, the entertainment for which was mainly provided by two of the older girls of the School, assisted by one or two others. This was comparatively new feature and its success will probably lead to its continuance.

     On Sunday, September 16th, the Pastor preached on the text "Labor not for the food which perisheth," and also administered the Holy Supper.

     In the afternoon and evening the Annual Meeting of the Society was held, several members from a distance being present. The time of meeting was unusual, but proved very satisfactory. The Pastor announced the names of the members of his new Council, and the Executive Committee (which take the place of the Finance Board), was elected by nomination. It is the intention of the Pastor to organize the Society, as far as may be, after the pattern of the General Church, so that the parts may be like the whole. The subject of the revival of occasional German services called forth variety of opinions. Nearly all favored a revival, but differed as to the ways and means. In the end the subject was referred to the Pastor and his Council for further consideration. Several interesting subjects remained on the docket and may be discussed at some special meeting in the future.

     The Friday Supper Doctrinal and Singing Classes will be resumed on September 14th. E. J. S.

THE CHURCH AT LARGE.

THE GENERAL CONVENTION

     THE annual meeting of the General Convention was held, as announced, at Cincinnati, O., May 26th, Vice President Seward in the chair, adjourning on the third day, Tuesday, the 29th of ministers there were present forty, of lay delegates fifty, including 11 women. The proceedings were not distinguished by anything of especial note unless we except the voluntary testimonials to the late Rev. John Worcester, which were given just before the adoption of the Memorial Resolution, Monday afternoon, and which evinced warm and deep feelings on the part of the speakers, as well as profound respect and admiration for the qualifications and services of the departed. The speakers included Messrs. Reed, Ager, Tafel, McGeorge, Mercer, Beaman, Spamer and Seward.

     Mr. Seward delivered the annual address, taking for his subject, "The Acknowledgment of the Lord."

     The Theological School reports 11 students, 3 of whom reside at a distance and pursue the course by correspondence. The Chair of Theology vacated by the Rev. John Worcester's death, has been filled since then by his assistant, Rev. John Whitehead. Otherwise the Faculty remains as before, including Messrs. Wright, Werren, Harvey and Hite.

     In the report of the Council of Ministers we note that the collection of passages of the Word quoted by Swedenborg has been finished and sent to press; that the translation of Genesis is progressing, in co-operation with the English Conference; that the Latin edition of the Psalms has reached Psalm 127, while the work on the English edition is requiring an amount of research which may call for the monopolizing of the entire time of at least some of the workers; that the Rev. L. G. Hoeck has been added to the Committee on Translation; beside a number of interesting matters which lack of space excludes.

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Changes in the roll of ministers were recommended as follows: Transfer of the name of Rev. James Reed from the list of pastors and ministers to that of General Pastors; restoration of the name of Rev. L. G. Hoeck to the list of Pastors and Ministers; and the addition to it of the name of Joseph E. Collom; also transfer thereto the name of Walter E. Brickman from the list of Authorized Candidates; restoration of the name of Rev. Ellis I. Kirk to the roll of Convention Ministers; dropping from the roll, at his request (which was read in full), the name of Rev. A. John Cleare, and addition of the names of William J. C. Thiel, George Wengel, and Bert N. Van Breeman to the list of Authorized Candidates. All these recommendations were acted on favorably by the Convention.

     The Canada Association reported 5 societies, 5 ministers and 197 members. The Illinois Society reported 14 societies, 16 ministers or leaders, and 890 members; the Maine Association, 4 societies, 4 ministers and 174 members; the Maryland Association, 9 societies, 7 ministers and 425 members; the Massachusetts Association, 19 societies, 30 pastors, ministers and leaders and 1,749 members. The latter report stated among other things that Rev. J. B. Spiers, who for some years has not done much ministerial work, has taken charge at Contoocook, and in New Hampshire and Vermont generally. It also suggested the need of a uniform creed or statement of faith to be used in public worship or otherwise, the feeling being that present diversities of usage in this and other respects are a source of "weakness to our organization."

     The up-struggling Michigan Association reported 3 societies, 2 ministers and 117 members. The plan is still held, to support the Detroit Society as a centre first of all. A sale of society property leaves the Trustees more free to meet current expenses, the mortgage having been disposed of. Twelve new members have been added to the Almont Society,- where Pastor Schreck spends vacation. Rev. J. M. Shepherd also preaches, officiates as opportunities offer, and places book and tracts. Fifty-eight persons have been enrolled in the Reading Circle or movement to study the doctrines and cultivate the religious life, started by the Pastor in 1898.

     The Minnesota Association reported 3 societies, 1 pastor and 777 members. The New York Society reported a peculiarly encouraging year, the floating debt having been disposed of and in all over $13,000 raised. The Ohio Association reported 8 societies, 5 ministers and 556 members. Two changes in the ministry are reported, that of Mr. Whitehead, from Urbana to Massachusetts, and the Rev. E. I. Kirk, from the First to the Second Toledo Society. The Pennsylvania Association has 7 societies, 7 ministers and 682 members. Reference is made to an independent society at Pittsburg, served by Rev. John Stephenson, "in which he reports a small increase in membership, with prospect of further progress of enduring character." The Connecticut Association reported 65 members. Denver reports 33 members, Louisville, Ky., 12, and the Texas General Society 100. The Rev. John Worcester's last communication was read, resigning from the presidency of the Convention, and announcing his withdrawal from the pastorate of the Newtonville Society and from the General Pastorate of the Massachusetts Association; it closes thus: "The kindness with which these uses have been provided for me, and have been received by the Church, has been wonderful to me; but the Providence of the Lord is ever with us and the charity of the Church steadily increases, and I am sure of increasing happy things in the future. There is nothing we can add but patient, trustful service.

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I withdraw from active service in the Convention with the most cordial affection and good wishes."

     Among the ministerial reports that of Mr. Fedor Goerwitz states that the Swiss Union, organized 25 years ago, has now 108 members. Ill health had prevented his usual fall visit to Austria and Hungary.

     Rev. Gustave Reiche reports acceptance of a call to become pastor to a small German society in Polk, Oregon, beginning last February.

     Rev. W. L. Cambell has continued his usual missionary work in Galveston, Texas, chiefly among colored people.

     On Convention Sunday Mr. Smyth conducted morning services, preaching on "The Herald on the Mountains," with especial reference to the life and character of the late John Worcester.

     Mr. Joseph E. Collom, of Denver, was ordained into the ministry by Rev. John Goddard.

     Rev. James Reed was then consecrated as General Pastor of the Massachusetts Association, Mr. Goddard officiating.

     The Holy Supper was administered by the Rev. S. S. Seward, assisted by Revs. Hite, Hubbell, Gladish and Saul. There were 290 communicants.

     On Monday a proposed By-Law to limit the term of the President to two years, except on a two-thirds vote to the contrary,-was discussed freely, but finally lost.

     The introduction of the Memorial Resolution on the late Mr. Worcester was the occasion for several unstinted tributes to the character and services of the deceased, testifying to his justice and firmness, coupled to gentleness and generosity, "clear in his ruling and lucid in statement, making for peace and evincing especially the love-spirit-such was the burden of the testimony.

     It was announced that order had been given for the fifth memorial window in the "National Church in Washington," to be in memory of the late Rev. Richard de Charms.

     The application of the First New Jerusalem Church, of Covington, Tenn., for membership, was favorably acted on by Convention, and Mr. Hinkley was received as acting representative of the Society.

     The evening was occupied with a reception, in Hotel Alms.

     On the third day the most animated discussion of the meetings took place on the question of Mr. Mann's place in the editorial conduct o the Messenger, his work having become almost entirely mechanical. Some deprecated paying what Mr. Mann himself described as "high-priced labor to do low-priced work," and hampering him in the line of spiritual use suitable to his ministerial office, while others opposed adopting anything which would look like criticism of the Editorial Board, under whose efforts the paper had improved so materially. The Board was finally endorsed by resolution re-electing it for two years, and an effort to have them instructed to relieve Mr. Mann as much as possible, was defeated.

     On recommendation of the Council of Ministers the German Synod, having so modified its constitution as to bring matters of ordination under the control of Convention, was admitted to membership in the Convention, and the right hand of fellowship was extended to its representatives, Revs. Charles A. Nussbaum and Adolph Roeder.

     The Committee on the Publication of Swedenborg's MSS. Reported that the work of phototypying the Spiritual Diary having proceeded very slowly it was considering the expediency of phototyping some of the smaller manuscripts, especially the five Bible indices. Funds hitherto subscribed are nearly exhausted.

     The election of officers resulted in the choice of Mr. Seward for President, Mr. Mercer for Vice President, Mr. James R. Carter of Massachusetts, as Treasurer, (Mr. Dewson having announced positively that he was prevented by lack of strength from serving further). A resolution was passed expressing in unqualified terms Convention's appreciation of the services of Mr. Dewson for the last seven years.

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     Mr. Mercer's reply to the address to the General Conference was adopted by Convention; and a communication from the New Church in Australia was read and the President was authorized to reply.

     At the suggestion of the Massachusetts Association the Secretaries recommend to the several Associations and Societies, for the sake of preserving a more complete history of the Church, that they furnish the Secretaries with files of their printed journals.

     A report was received from the Swedenborg Scientific Association.

     The president was authorized to fill vacancies on the "Messenger Board." After singing the customary 71st selection, Convention adjourned.

     Illinois,--The New-Church Assembly, which in 1886 located at La Forte, Indiana, after some falling off lately in interest, has crystallized into the form of a summer-school, the recent session of which was from July 20th to 31st, with three courses of daily lectures. The daily attendance ranged from to 20 to 30. Rev. E. D. Daniels lectured on Theology and Mr. Mercer on Correspondence and Psychology.

     Michigan.--The summer-school idea was utilized by Mr. Schreck this summer, at Almont, and met with hearty co-operation, some coming as far as sixty miles. The week of August 19th to 26th was occupied. Tents served for kitchen and dining room for common meals, and aside from the instruction received, there was, according to the account in the Bulletin, a perceptible increase in warmth for the Church. The culmination came at the services, on Sunday the 26th, when one lady was baptized and five others confirmed; and after the sermon the Holy Supper was administered. The whole occasion it would seem was a very earnest one.

     Texas,--It is with grief that members of the New Church have heard that in the recent disaster at Galveston the family of the Rev. Howard C. Dunham all perished. Mr. Dunham himself, however was in New York, and all the other members of the Galveston Society escaped, none without the loss of part or all of their property.
SWEDENBORG THE CHRISTIAN PHILOSOPHER 1900

SWEDENBORG THE CHRISTIAN PHILOSOPHER       JOHN E. BOWERS       1900


Vol. XX. NOVEMBER, 1900.          No. 11.
     FROM the beginning of his peerless literary career Swedenborg was a most devout Christian Philosopher. A Prominent characteristic which pervades his philosophical writings is the spirit of reverence for the Divine Being. In many passages he expresses himself in terms which make it evident to the reader, that he regarded himself as being continually in the Divine Presence, and as being continually guided in all of his labors by the Divine Providence. It is, indeed, on account of his acknowledgment of God, and his humility before Him,--on account of his veneration for, and submission to, the Divine and the Infinite,--that Swedenborg was truly distinguished, and pre-eminently worthy of being called a great man. Thus, in all his works, he ascribes to God those Divine Attributes which belong to Him alone. Many times does he enunciate the great truth that the Infinite is the very Source and Fountain of all intelligence and wisdom to the finite mind. And he fully realized that without the Divine aid, guidance and favor, he was utterly destitute of ability to accomplish anything, in the endeavor to work out and present to the world the vast principles, the grand ideals, of a true and genuine Philosophy. And this is in perfect accord with the fundamental truth so prominent in the doctrine of the New Church, because so essential to be known and believed, in order for anyone to attain a state of enlightenment, namely, the truth that man of himself is nothing, and can do nothing, but that the love, the desire and the ability to perform uses, are from the Lord alone.

     Men of the world, who know something about Swedenborg, but have no faith in God, or do not believe in the Divine, nor in Revelation from the Divine by the Word, naturally imagine that Swedenborg was a philosopher from his self-derived intelligence.

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And on account of a weak and limited faith in God, and the lack of a comprehensive and rational belief in the Divine Providence, this notion that Swedenborg, as a natural philosopher, wrote altogether from his own intelligence, has hitherto generally prevailed, even in the minds of those who have professed to believe in the theological Writings, and who have been members of the New Church.

     Now we mar; reasonably conceive that it is not merely desirable, but that it is also of the utmost importance, for the men of the Church of the New Jerusalem to know that Swedenborg was a thoroughly Christian philosopher, and to learn to have an indubitable confidence in him as such. And for what reason is this of importance' The answer is, for the reason that the man of the Church at this day, and in all future ages in the establishment of the kingdom of God, needs a sure foundation for his faith, a foundation so deep and firm that it can never be undermined and the house he spiritually builds be swept away and destroyed by the floods of falses by which it is at any time liable to be assaulted.

     We are taught that "all power is in ultimates." Accordingly, in order for a man to have a comprehensive and a rational faith, which shall be to him a never-failing means of spiritual strength, that faith must have its foundation in ultimates. The truths of faith, therefore, which the man of the Church derives from Divine Revelation, requires confirmations by means of genuine scientifics, which are natural truths, or the truths concerning the things of the material world and its three kingdoms. And these scientifics are given in great abundance, throughout the whole of Swedenborg's philosophical writings. We shall presently speak of this matter somewhat more at length.

     It is known in the Church, but it should be more fully and intelligently understood than it is by people generally, that modern science and philosophy are, almost universally, atheistical, and therefore are not, as viewed in the light of revealed truth, which is spiritual truth, genuine science and philosophy. Thus, the idea of God as a Personal Being,--the idea of God as Man, the infinite and the Divine Man, as the Creator and Sustainer of the universe,--is not an element in what passes current at this day; for science and philosophy.

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But this idea,--absolutely essential to a genuine philosophy fundamental principle,--is eliminated, and not to be found in the modern text books. Where, for instance, in the nebular hypothesis of creation; in the various theories of evolution; in the conjectures of scientists respecting the fire of the sun; in the endeavors of learned authors to trace the origin of man; or even in the present-day treatises on the subject of psychology: where, in all cases, and in the whole system of modern education, do we meet with any acknowledgment of the Lord, or any recognition of the existence of the God of the universe?

     A refined materialism, in philosophy and in the methods of education, is, however, the legitimate counterpart of the almost universally prevailing naturalism in the theology of modern times. And it is a striking fact, which is now frequently presented to our notice, that the so-called "higher criticism" carries forward to its inevitable conclusions, the intellectual work of spiritually unenlightened and unguided human reason, which is begun by atheistical science and philosophy.

     And what are these conclusions? In general they are that there is no such thing as the "verbal" or plenary inspiration of the Sacred Scriptures; and that, consequently, it is not incumbent upon men to accept as Parts of the written Word, certain things contained in the Pentateuch and in the prophecies, which to a man's natural reason appear manifestly impossible and absurd.

     Hence it is inevitable that unless men have a knowledge of the spiritual sense of the Sacred Scriptures, whereby they may know why they are written as they are, the Word of God will henceforth continually be mutilated, and more and more generally repudiated, until all Divine Revelation is finally rejected. And when this point is reached by the so-called progressive minds,--by men who are thinkers from self-derived intelligence instead of according to revealed truth,--then scientists and theologians may meet on common ground, and may clasp hands in mutual congratulation, and in the declaration of the theosophical principle of "the universal brotherhood of the race."

     The sciences of the learned world, when there is in them no acknowledgment of God, are the means of men becoming spiritually insane.

574


The ideas of a man's own intelligence, when there is with him no enlightenment by means of revealed truth, are irrational ideas, altho they may appear otherwise. Thus, for example, the idea that the material universe came into existence independently of a personal God; the idea that man was created by evolution; the idea that the universe exists without depending upon a First Cause, and that nature itself is the only Creator there is; the idea that man has life of himself, and is a self-existing being: all these and similar ideas are tacitly held by atheistical modern scientists. But according to the affirmative Principles of the Christian philosopher, these ideas are monstrous, illogical and irrational.

     On the other hand, however, the man of the Church, who believes in God and reverently receives instruction from Revelation, by confirmations of spiritual things by means of scientifics, which are natural truths, is led into states of intelligence and wisdom more and more interiorly. The existence of every finite thing, and every finite being, presents to his mind the most convincing proofs of the Love, Wisdom and Power of the one infinite God, the Great Creator.                    

     At the proper time, in the history of the Church and in the progress of the world, the man was born who was destined to become the greatest of all philosophers, and afterwards also the most eminent of all theologians.

     Swedenborg was a Christian philosopher, because from the first to the last of his labors he believed in God and in the sacred Scriptures as a Revelation from Him. And silence he could have no truly rational ideas, or real intelligence, even concerning natural things, from himself or from others independently of revealed truth, it follows that he became a Christian philosopher by virtue of his implicit belief and confidence in the truth of the sacred Scriptures. That he was a devout believer, is evident from the following passages:

     Whatever is confirmed by the Holy Scripture, is in no need of confirmation from reason, from philosophy or from geometry, this being already sufficiently implied in the fact of confirmation by the Infinite Himself (Principia, Vol. I., p. 49).

     Philosophy, if it be truly rational, can never be contrary to revelation....The end of reason can be no other than that we may perceive what things are revealed, and what are created; thus the rational cannot be contrary to the Divine; since the end why reason is given us, is that we may be empowered to perceive that there is a God, and to know that He is to be worshiped (The Infinite and the Final Cause of Creation; preface).

575




     Our philosopher, soon after entering into his labors as an investigator of nature, came into a state of superior enlightenment as to his rational mind, in which state he was enabled to expound natural truths respecting the physical universe. It was his high aim and intense endeavor to work out and give to the world a true and comprehensive system of philosophy. And it was evidently the design of the Divine Providence that he should accomplish this momentous use. And therefore, as we have many reasons to believe, he was moved by mighty intellectual forces from the Divine, operating through the spiritual world.

     It was by his profound studies, and the most arduous labors as a natural philosopher, that Swedenborg was prepared and led into such a state of humility before the Lord, attaining such a wonderful culture of his spiritual faculties and powers that he could afterwards be gifted with perfect inspiration, to write all those Books which constitute the glorious final Revelation of the Divine Truth, which is the Word, and by means of which the Lord, the God of heaven, is now establishing His Church of the New Jerusalem on the earth.

     Swedenborg, as of himself, yet not from his own intelligence,--because he was continually aided and guided by influences exerted in marvelous ways from the Divine,--gave to the learned world a system of philosophy which is unique, rational, comprehensive, sublime. His system includes the philosophy of the origin of matter; the philosophy of the creation of the whole material universe: the philosophy of all the occult and miraculous forces of nature. He describes the manner in which the first man upon our planet and his conjugial partner were created, and expounds, in most charming poetic language, the philosophy of the mental and physical constitution, and of the growth and development, of man.

     The system of our philosopher is so vast in its scope,-there is such an immensity of knowledge contained therein,--that the proposition to compare him with any other known author is out of the question. We may, indeed, venture to go so far as to declare that if the whole of Swedenborg's writings be included, they contain more of genuine science and philosophy, both natural and spiritual--more knowledges, methodically and logically presented in the light of truth, and on a greater variety of subjects,--than are to be found in all the books of all the learned authors of the world combined.

576


No one who has in the course of several years devoted considerable study to these writings, doubts the truth of this statement for a moment; that is to say, if his mind is so constituted that he is able to grasp and appreciate their import.

     But in directing our attention and confining ourselves to the philosophical writings for the present, be it known that when we speak of the knowledges presented to the world in the natural philosophy of our author, we refer to those knowledges derived by means of natural truths, which are expressed in logical and rational forms,--those knowledges which are related to revealed truths in such a manner as to be fundamental, and absolutely essential as an ultimate for all spiritual philosophy. And these knowledges, therefore, are of such a character and quality that when they are acquired, they make the reception of interior wisdom and intelligence possible to men; and we have good reason to be profoundly thankful that they have been so abundantly provided.

     It is evident that a thoroughly rational and complete system of natural philosophy could be elaborated by no one except by a man who was a Christian philosopher: that is, by a man who was in the acknowledgment of God, one who believed in the Divine Being as the only Source of all wisdom, and thus one who could have his mind illuminated with light, even from Him who is the Divine Light Himself. That Swedenborg was such a Christian philosopher his writings most fully testify.

     There is, indeed, a great host of learned authors who are deservedly celebrated for their genius, their able literary productions, and their useful and admirable contributions to the advancement of scientific and philosophical knowledge among men. Many have labored with great care and the utmost diligence, during the past centuries, in the various departments of science. The results are immense accumulations of scientific facts. But many of what are by men of the world generally regarded as facts, are by a thorough student of Swedenborg found to be mere fallacies, because the ideas of things are formed according to the external appearances as they impress the natural senses of the human mind.

577


In this state, when there is as yet no knowledge of revealed truth, and the mind, consequently, is not yet capable of forming a rational judgment, fallacies are naturally accepted as facts. The progress of science, in the ages gone by, has proved this to be the case, in that those things which were once supposed to be facts, were afterwards found to have been fallacies. Those fallacies were rejected, but in many cases,--examples of which might be mentioned,-other fallacies were simply accepted instead. And this was because of the impossibility for men to obtain a knowledge of the genuine facts from their own intelligence, or independently of revealed truth, the latter being the only true source of enlightenment, or of a knowledge of those things which are indubitable realities.

     Now when we go to Swedenborg for information on the great themes, the absorbing questions, the profound mysteries, indeed, which are involved in the existence of the material universe and in the kingdoms of nature, and concerning which there is a desire for knowledge in all really intelligent minds, what do we find? We find that he is a sale guide to follow in the pursuit of knowledge; that he is a noble and reliable teacher to all devout students who have aspirations for intellectual enlightenment; and that he is a peerless master in almost all the departments of learning which require attention, in order for anyone to attention, in order for anyone to attain the "higher education" which is worthy of the name. We find that he never leads the reader into the maze of wild conjectures; that he does not introduce into any subject a confusion of ideas by fallacious reasonings; but that even in the highest flights of his cultivated imagination, when treating of the most grand and lofty themes, he always says things which commend themselves to the sound reason of a comprehensive mind, and which within the bounds of possibility. In one word, we find that concerning all the vast and diversified and wonderful subjects on which author writes, he always presents views which are truly rational and philosophical, and therefore in the highest degree edifying to the human understanding.

     In the scientific and philosophical writings of Swedenborg, then, there are contained for mankind generally, and for the use and application of the men of the Church of the New Jerusalem especially, doctrines and principles respecting the creation of the universe, and respecting all things of nature, which are absolutely unequaled; they are universal, fundamental, all comprehending; they involve general natural truths, which are as it were vessels in the minds of men who receive those truths, for thousands and thousands of particular spiritual truths; for the natural is always the basis and containant of the spiritual.

578


The works of nature and the Book of Revelation are from the same Divine Author; and they are so related that both are necessary to the existence of Word of God. Thus these doctrines and principles can never become obsolete, because they consist of basic and fundamental truths; they are as enduring as the everlasting rocks which constitute the foundations of the earth, the ultimate support of the angelic heavens, and of the throne of the Divine and the Eternal One!

     In conclusion, I will add a few quotations from the many admirable passages in the philosophical writings, which convey some idea of the exalted sentiments of our author, and of the spirit of humility and reverence which must have filled his mind.

     The reason why man in a state of integrity was made a complete philosopher, was that he might better know to venerate the Deity,--the Origin of all things,--the Being who is All in all. For without the utmost devotion to the Supreme Being, no one can be a complete and truly learned philosopher. True philosophy and contempt of Deity are two opposites. Veneration for the infinite Being can never be separated from philosophy; for he who fancies himself wise, whilst his wisdom does not teach him to acknowledge a Divine and infinite Being, that is, he who thinks he can possess any wisdom without a knowledge and veneration of the Deity, has not even a particle of wisdom.

     When, therefore, the philosopher has arrived at the end of his studies, even supposing him to have acquired so complete a knowledge of all mundane things that nothing more remains for him to learn, he must there stop; for he can never know the nature of the infinite Being, of His Supreme Intelligence, Supreme Providence, Supreme Love, Supreme Justice, and other infinite attributes. He will therefore acknowledge that in respect to this supremely intelligent and wise Being, his knowledge is nothing. He will hence most profoundly venerate Him, with the utmost devotion of soul; so that at the mere thought of Him, his whole frame, or membranous and sensitive system, will awfully yet sweetly tremble, from the inmost to the outermost principles of its being (Principia, Vol. I., p 35).

579




     True philosophy leads to the most profound admiration and adoration of the Deity. Neither does true philosophy detract at all from the credibility of miracles; all things being ascribed to the Divine Omnipotence, as the origin of the world, and its formation by various contingent means and successive mutations. The world itself is a miracle; whatever exists in any of its kingdoms, whether the animal, the mineral, or the vegetable, exists by a miracle (ibid, p. 37).

     Supreme veneration and supreme love of the Deity could not exist without the supreme worship of Him. What we venerate and love, this we worship (ibid. p. 44).

     The wiser man is, the more will he be a worshiper of the Deity. . . It is therefore agreeable to reason to conclude, that there would have been no love in God towards man, in his unconnected and discontinuous state, but only justice, had not the Infinite and Only-Begotten for this cause been made man, that in Himself as a Man, and consequently through a certain connection with Himself, He might restore a connection with the Infinite in those who are like Him (ibid, p. 45).

     It is interesting to read the wonderful things which Swedenborg, while yet a natural philosopher, wrote respecting the human soul, its form and its qualities. He supposed, for example, that the souls of the angels are similar to ours, "but more sensitive, perfect, pure and wise." And then in alluding to the finiteness of the angels, he says that not even such beings can penetrate into the essence of the infinity of God" (The Infinite, etc., p. 12).

     He says: "The soul of every one is a spiritual form, and the loves of the mind itself are spiritual" (The Soul, n. 423).

     Again he says: "The soul is immortal, therefore, by the grace of God, and by the same grace the universe is preserved from annihilation" (Mechanism of Intercourse bet. Soul and Body, p 108).

     It is also a remarkable fact, which may be noted here, that four or five years before his intromission into the spiritual world, our philosopher had an intelligent idea of the essential form of the human soul, for he wrote:

     That when emancipated from the bonds and trammels of earthly things, it [the soul] will still assume the exact form of the body. And to this he adds: Nor can the soul again migrate back into life by means of an ovum, according to the dreams of the old philosophers (Economy of the Animal Kingdom, Vol. II., pp. 345, 347).

     Following is a passage which indicates the tremendous intensity with which Swedenborg's mind was exercised, while he was engaged in his profound contemplations; and at the same time it reveals to us the spirit of devout earnestness, and the purity of the motives by which he was inspired, and the perfect sincerity in which he pursued his arduous and herculean literary work.

580




     I confess, however, that while I am lingering on this threshold that conducts me almost beyond the bounds of nature, or while I am daring to speak of the unition of God with the souls of His creatures, I feel a certain holy trembling stealing over me, and warning me to pause....And what increases this awe is, a love of the truth, which that it may hold in my mind the supreme place, is the end of all my endeavors ( A. C., Vol. II., p. 243)

     Swedenborg, the Christian philosopher, also expressed, in an interesting manner, his idea as to heaven and the Church, in these beautiful words:

     There is a society of souls in the heavens, and the city of God upon earth is the seminary of this society, in which, and by which, the end of ends is regarded.... The Holy Scripture is the code of rules for obtaining the end by the means. These rules are not so dark or obscure as the philosophy of the mind and the love of self and of the world would make them; nor so deep and hidden, but that any sincere soul, which permits the Spirit of God to govern it, may draw from this pure fountain, pure enough for the use and service of the members of the city of God all over the world, without violating any form of ecclesiastical government. It is foretold that the kingdom of God shall come; that at last the guests that the mountain shall be assembled to the marriage supper:... and that the gentile and the of God shall rise above all other mountains, stranger shall come to it, to pay their worship (E. A. K., Vol. II., pp. 354, 356). JOHN E. BOWERS:
SWEDENBORG THE POET.* 1900

SWEDENBORG THE POET.*       ENOCH S. PRICE       1900

* Read before the Principia Club of Philadelphia.

     MUCH has been heard of Swedenborg the Seer, of Swedenborg the Scientist, of Swedenborg the Engineer, of Swedenborg the Philosopher, of Swedenborg the Translator, but not much has been heard of Swedenborg the Poet; thus it would seem time that this side of this manifold man be considered.

     By way of preface let it be said that under the old regime in schools, all students, at a certain period of their course, were required to write Latin verse; in fact, in some schools this is still kept up.

581


For the most part the products were such as school exercises nearly always are,--rather crude and perfunctory but here and there a brilliant student would make a hit and show real talents in the way of verse-making. Some have written elegant Latin verses who never strung together a jingle in their mother tongue. Nor is this wonderful, since the rules of classical versification are exceedingly well defined and regular; furthermore lightened by the fact that there is no call for rhyme-hunting, as rhymes are not used in classical verse.

     Swedenborg of course did not escape the requirements of his time; he no doubt had to grind out his allotted task for the class room; but he seems to have gone further, and to have made Latin verses for the delectation of his literary friends.

     The writer, in the preparation of this paper, has had at hand a pamphlet of 39 octavo pages, published by Dr. Tafel at Tübingen, in 1841 This is a third edition, to which additions have been made. The original was published by the author at Skara in 1716. The title is Ludus Heliconius, sive Carmina Miscellanea, quae variis in locis cecinit Eman. Swedberg; which literally translated is, "Heliconian Sport, or miscellaneous songs which Eman. Swedberg sang in various places.

     The first piece in this little book is a poem of one hundred and six verses, entitled, Festivus, Applause in Victoriam, quam Celsissimus Comes, Magnus Stenbock, de Danis ad Helsingburgum 1710, Mart reportavit,--("Festive Applause Of the Victory which the most noble Count Magnus Stenbock, won over the Danes at Helsingborg, in March, 1710"). The poem is,-what might be looked for, under the circumstances, from a fervently patriotic young man,--a somewhat extravagant jubilation over the victory of the Swedes. In it Charles the Twelfth is extolled to the gods, very much in the same manner as Augustus Caesar was extolled by Virgil and Horace.

     The second piece-one hundred and twenty-six verses--is entitled, Ad Virum Illustrem in Adventum Uxoris ejus, Comitante illam nova prole, Ultrajectum ad Rhenum 1713, (To an illustrious man on the arrival of his wife, accompanied by a new baby, [Written] beyond the Rhine, 1713). The name of this illustrious man was Palmquist, i.e., Palm branch. The poet sees, through the eyes of his muse, a white turtle dove coming in search of her mate, without whom she cannot live, and in her beak she brings a palm branch--the muse seeming to think that that will do as well as an olive branch--as a present to her mate.

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This poem is, to my mind, a much finer production than the first mentioned.

     The third poem--ninety-eight verses in length--is entitled Lusus Extemporalis ad Amicum Quendam, Oxoniae 1712, ("Extemporaneous Sport, to a Friend, Oxford 17I2").

     The fourth piece-142 verses--bears the title Fabula de Perilla et Nerei Amore, ("A Fable of the Love of Perilla and Nereus"). This is in imitation of the fables of Ovid.

     Piece number five--98 verses--bears the heading, Ad Virum Celsissimum Carmen Epistolare, ("An epistolary poem to a most noble man").

     Number six--eight Sapphic strophes--is entitled, Pompa Antefunebris, cum Regina Avia Sveciae Hedeviga Eleonora, comitante Sceptro, Corona, Aula, Milite, efferretur ad Sepulcrum, ("The funeral procession, when the Queen Dowager of Sweden, Hedvig Eleonora, was carried to the Grave, accompanied by the Scepter, the Crown, the Court, and the Military"). Of this poem we will speak again.

     In number seven, evidences of the attention that the author's calling as a mining engineer demanded of him, appear for this poem of eight lines or verses bears the title, In Fabros qui Maiores Ferri Massas formant,--("On the Workmen who work the Larger Masses of Iron").

     Of number eight a similar thing may be said as of number seven; this piece is headed, In Fodinam Fahlunensem,--("On the Fahlun Mine"). This poem contains eighteen verses.

     Number nine--twenty-six verses--is entitled; Ultimorum Lapponum Descriptio,--("A Description of the most remote Laplanders").

     Now follow short pieces--in all two hundred and twenty verses of which I will give only the translations of the titles. In English they are as follows: "Telling a Poetess why her Songs please;" "To the same, that she may write to me;" "Delia walking in the Snow;" "To a girl named Victoria;" "On the Marriage of a certain person called Aurora with an old Man;" "On the Marriage of Aurora and a Youth;" again, "On the Same;" "On the Marriage of a Youth and an Old Woman; "On a senile Pair who married;" "On the Marriage of a Savant and a Beauty;" "On the Marriage of a Poet and a Girl;" "Epithalamium on the Marriage of my friend, the Poet;" "On the death in Spring-time of a Girl called Dorothea;" "On a shipwrecked Poet and his Muse;" "To a Poet who turned Sa into a Military Cloak"--(In Poetam qui sa in sagum produxit--whatever that may mean; evidently a play upon sa and Sagum,--but I have been unable to find a meaning for sa); "On our Magazine called Daedalus Hyperboreus;" "On the Shibboleth of my parent,"--(Shibboleth is the title of a philological work by Jesper Swedberg); "On an Amazon conquered by a Soldier;" "On an Unwarlike Soldier, who has received a deadly Wound under the Breast;" "On another, wounded in the Side;" "On a brazen Likeness of my Father which was not melted when his house was burned."

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     Number eleven,--twenty six lines,--has the title, Ad Sophiam Elisabet Brenneriam, Unicam Aetatis Nostra Camenam, cum Carmina sua de novo Caneret,--("To Sophia Elisabeth Brenner, the only muse of our age, when she sang her songs anew").

     Number twelve is a Sapphic Ode of ten strophes--entitled, Cantus Sapphicus in Charissimi Parentis, Doct. Jesperi Swedbergii, Episcopi Scarensis Reverendissimi Diem Natalem. D. xxix, Augusti Ann: 1716. Aetatis 63 sive Anni Climacterici Magni-- ("A Sapphic Song on the Birthday of My Dear Parent, Dr. Jesper Swedberg, the Right Reverend Bishop of Skara, on the 29th day of August in the year 1776, being the 63rd year of his age, or the great climacteric year"). We will say in passing, that at one time the 63rd year was considered to be a dangerous period of human life.

     Number thirteen is a fable, of half a page, in prose Latin.

     The fourteenth piece--one hundred and fifty verses--is headed, Fabula de Amore et Metamorphosi Uranies in Virum et in Famulum Apollinis--("Fable about the Love of Urania for Apollo, and her Metamorphosis into a Man, and into a Servant of Apollo"). This latter, number 14, is a much developed version of number 13; in fact, number 13 seems to be the argument of number 14. The poem is signed, Apollinis sui humillimus famulus E. S. Brunsvik d. 27 April, 1722--("Of his own Apollo the most humble servant E. S. Brunswick, April 27, 1722").

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     The fifteenth and last piece in this little pamphlet--ten lines--is entitled In Praeconium Inventionis Typographiae, Lipsiae, 1740--"In Celebration of the Invention of Printing, Leipsic, 1740").

     It would be impossible, within the space and time allotted to this paper, to give the contents of any considerable part of the Ludus Helicomius, but we will return and review one or two of the pieces. Two of them, namely, the Birth-day Ode, and the Ode on the Funeral of the Queen Dowager, were rendered into English by Mr. S. Stockwell, and printed in the Intellectual Repository for 1844, on pages 147 and 195, respectively. I will transcribe them here, the Funeral Ode first:

Haste, Sappho, haste, thy tuneful lyre unstring,
Nor wake its soul inspiring chords in vain;
Without such aid, 'tis now for thee to sing
     The solemn strain!

Herald of fame! that oft on vig'rous plume
Hast sped through Europe, echoing Sweden's praise,
Bend for a moment o'er yon regal tomb,
     With sorrowing gaze.

Goddess of Glory! oft with laurels crowned,
Weep for the dead; and, 'stead of victory's leaf,
Be round thy brow the cypress chaplet bound,--
     Emblem of grief.

Thou, golden Sceptre, that wast wont with dread
To strike a world, say how can sparkle so
Thy emerald stars, while following the dead,--
     The tomb below?

Find thou, bright Crown, enveloped in a blaze
Of glittering diamonds, that resplendent beam,
In sable grandeur rest, and bid their rays
     Turn pale and dim.

Illustrious house! for valiant scions famed;
Bright stars of Sweden, now thy splendors wane,
Attend, since heaven thy parent Queen has claim'd,
     The funeral train.

Soldier of Sweden, too, attend the bier,
With arms inverted, to its last long rest;
With downward looks, in sorrow's weeds appear
     And beat thy breast.

585




Sweden, of ancient Goths thou parent land,
Weep! muse of nations and of warriors brave,
With locks and garments torn by frantic hand
     Weep o'er yon grave!

     The foregoing I consider a very fair translation of the funeral Ode--as good as can be looked for considering the difficulties of the case, when an attempt has been made to follow the original, verse by verse, in a style similar to the original.

     The following is Stockwell's rendering of the Birth-day Ode:--

Rise, Sappho, and, ere morning dawns,
Go sweep with joy the sounding lyre,
And with its tuneful strains awake
     My slumbering Sire.

Go, see if sleep hath left his eyes,
That love to watch the opening day,
And round his couch let music breathe
     The votive lay.

Hail, natal day, with welcome crowned,
Worthy a thousand minstrels' fire
And birthday songs, by virgins sung
     To harp and lyre.

This day we'll bless in sweeter strains
Than those to which the lute gives birth;
For worth like his loves that far more
     Than boisterous mirth.

For three score times and three thou'st seen
The earth her annual circuit run;
So oft beheld the hour when first
     Thou saw'st the sun!

I trembled when the year came round
That's wont to cut the thread of life,--
To snatch the parent from his child
     And loving wife.

The year is past!--I've seen its end,
And still, beloved Sire, thou'rt here;
With gratitude I see thee spared
     Another year.

And may I see this day return
A hundred times! but that may be
Too much to wish;--then may't revolve
     Three score and three!

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That thou mayst see this day return,
And that in thee, man's age twice told
May almost smile with youthful glee,
     Although so old.

Though distant are thy youthful days,
Still may thy age excite no fears,
Till the number of thy scions shall
     Equal thy years.

     This rendering of Mr. Stockwell's is not really a translation, but a paraphrase of the original, and is, in the writer's opinion, better poetry than the original. The ode in Latin is extravagant to a degree, as witness the first verse, which, literally and without attempt at versification, is as follows:--

Arise now, Sappho, very early seize
The lute with thy right fingers, the harp with the left:
While my Sire lies on his bed, play
     Songs four at a time.

     It may be allowed in passing to note in one instance, not the poem, but the person to whom it is addressed, namely, Sophia Elizabeth Brenner, who, as the title to the poem declares, was the only Swedish muse at that time. She seems to have been a remarkable woman for her own or any age. The following is a free translation of what she says of her own life:--

     "When I say," says she, "that of the fifteen living children that I have borne, I nursed the first five myself,--nor would I have withheld the same service from the rest if I had been longer able,--when I say, that in my housekeeping I have been cook, chef, buyer, book-keeper, teacher and chastener, yes even tailor (which last now scarcely one other, at least noble woman, is able to boast of),-you will easily understand that but little time indeed was left me for study. And yet I surrounded myself very well with books, so that no one shall be able to say that affairs so widely separated cannot possibly exist together, nor be looked for at the same time. It is true that I divided my time very closely, that I was seldom upon the promenades or in society, that I did not waste time in play or other useless affairs; it is true that painting and music, for which while unmarried I did not lack talents,--as I have heretofore presented proofs to be seen and heard,--were laid aside, because the necessary practice took too much time. In compensation for this I began meditating, even while by the kitchen fire and at the cradle; yet especially profound thoughts or deeply significant inventions are scarcely to be expected in so busy a leisure. But what weight does the ingenuity of a woman bear? The world will still continue to exist, and if I have now and then made a verse, it has been chiefly because my good and affectionate husband took an especial delight therein; if it had not been for his earnest wish, probably not one piece would have seen the light," (Biographiskt-Lexicon 3; 63).

587




     Her "good and affectionate husband" was Elias Brenner, Miniature-painter to the Court, and also a noted engraver; furthermore the greatest numismatist of his time.

     But let us return to our author. Piece number seven,--the one about the iron works,--will have to be the last one to be examined as to contents. Freely translated, in a style in a small measure imitative of the verse of the original, it is as follows:--

This man brings up the load and rudely hurls it in furnace,
     This one heaps on coal, that one the fagots brown.
This one heaves and turns the mass, while that one handles the grapple,
     Lays on the anvil the hot hissing burden white.
One now circles the anvil round while forming unto his pleasure;
     Water a roaring stream this one pours it upon.
Deafened all by the sound they stand, blackened all by the sulphur;
     Wrinkles only add, they would be Charons all.

     Swedenborg, in his poetical attempts, made use of but two kinds of verse, namely, Elegiac and Sapphic. The foregoing poem about the iron workers is something like elegiac verse. This is the kind used by Swedenborg in all his poems except the birth-day and funeral odes. It consists of alternating hexameter and pentameter lines. It is called Elegiac because with classical writers it was used with mournful subjects only, or in satires, which were usually mock-mournful.

     The Sapphic style has been in some measure imitated in Mr. Stockwell's translations, but his two pieces are not alike as to versification. The best imitations of the Sapphic ode in the English language, are those poems of Robert Burns consisting of stanzas of three long lines, a short line, a long line, and a short line; but the last long and short lines are not used in the Sapphic style.

     As to mechanical construction, Swedenborg's poems are remarkably exact and correct. I have found but one line that it seemed to me would not scan.

     As to choice of words and forms of expression, these pieces are more difficult to read than Virgil or Horace. Swedenborg's figures seem far fetched and sought out. He seems not to have been at home in this field.

588


To my mind these poems are not nearly so poetical as many portions of his prose writing; in this connection I would especially mention the Worship and Love of God.

     There is one thing that these attempts certainly indicate, and that is, that Swedenborg could write super-classical Latin when he tried.

     As a last remark let me say, that in the study of these poems as a part of the study of the development of Swedenborg's mind, it is useful to note this, that while Swedenborg was able to use all the extravagant flowers of Latin rhetoric, and did use them upon occasion, yet when he came to the great work for which, under the auspices of the Lord, he was being prepared, he laid aside all these embellishments, and we have in the Writings a Latinity that is simplicity itself.     ENOCH S. PRICE.
NIGHT AND MORNING IN THE CHURCH 1900

NIGHT AND MORNING IN THE CHURCH       Rev. EDWARD S. HYATT       1900

* Delivered at the Fourth General Assembly, on June 20th, 1900.

     The Guard saith, The Morning cometh, and also the Night. (Isa. xxi, 12.)     

     "BY 'the Guard,' in the internal sense, is understood he who observes the state of the Church, and its changes, thus every prophet I by 'night' is understood the last state of the Church; by 'morning, its first state"--(A. C. 10134).

     "It has itself with the Church, as said, that it decreases and degenerates, and that its former integrity perishes, from the cause especially that hereditary evil is increased; for each parent adds new evil to his hereditary. Every actual evil with parents puts on a kind of nature, and when it often recurs it becomes natural and is added to the hereditary, and is transplanted into the children and so into posterity; thus hereditary evil is immensely increased in the posterity, as each can know from the evil disposition of children similar to that of their parents and grandparents. Most false is the opinion of those who think that not any hereditary evil is given besides that which they say to be from Adam, when nevertheless each one by his own actual sins makes hereditary evil and adds it to that acquired from his parents, and thus accumulates what remains in all posterity:--either is it tempered with them, except with those who are regenerated by the Lord. This is the primary cause that every Church is degenerated" (A. C. 494).

589




     This accumulated inherited evil is greater with the members of the New Church than with those of the previous Churches. And yet we are taught that this Church is to last forever. In its growth, however, particular parts may die away, even, as we know, societies of the New Church have died away, while others have grown. So will it continue to be: "The morning cometh and also the night." Wherever man abuses his faculty of free determination, so as to give his hereditary evil nature the control of his life, the Church with him becomes the prey to spiritual disease and death. Spiritual death is said to occur when the internal of the Church is removed and only the external of it is left. The internal of the Church is from the one Doctrine of genuine Charity. Spiritual death, by the withdrawal of this internal, is never quite compatible with much apparent flourishing of the external that is left. Even as there are such appearances with the Old Church, so may we expect it to be with such parts of the New Church as by spiritual death pass into a state of night.

     "Why it is permitted that internal worship should perish and external worship remain: the cause is lest what is holy should be profaned...internal things are what can be profaned, for in internals there is what is holy, but not in externals"--(A. C. 1327).

     It is therefore a merciful provision of Divine Providence that some are permitted to put away from themselves the internals of the Church and adhere only to the externals thereof; or, what is the same, to put away the one genuine Doctrine of Charity and cultivate instead what the world calls charity--for thus they are saved from committing profanation. In this state faith is practically alone, for true faith cannot be conjoined with spurious charity but only with that charity which consists in doing as the truths of faith teach.

     "They who are in faith separated from Charity do nothing less than adore the Divine Human of the Lord. This could appear to me manifestly from such as come into the other life from the Christian world, with many of whom I have spoken; for there, not mouths, as in the world,--but hearts, speak.

590


The thoughts of each there are communicated much more openly than by any speech in the world; neither is it conceded there to speak otherwise than as they think, thus as they believe. Many of those who have even preached the Lord in the world, there altogether deny Him" (A. C. 4659).

     Those only worship the Divine Human of the Lord, who endeavour to do as He teaches in His Coming,--those only who thus permit Him to bring "morning" to them. But to those who persist in acting only according to that charity which is of the light of the world, the Lord's coming only brings night, for--

     "When heavenly light inflows into the light of the world, it induces thick darkness and thence stupor" (A. C. 10694).

     This is why the Guard saith, The morning cometh and also the night.

     Such night can never come to the New Church as a whole. Somewhere in the Church there will always be the increasing morning light. But every part of the Church that is not faithful to the Doctrine of Charity will surely be swallowed up in that night, and become dead to really spiritual things. It is for us to take care that we be not of those who thus darken the light which the Lord has revealed in His New Advent. The only way in which we can guard against that, is by diligently applying ourselves to the study and application of the Doctrines in which the Lord has come, to bring spiritual morning to all who so receive Him, remembering that the same Coming is but increased spiritual darkness to all those who do not receive Him by applying His teaching to their own lives. "The morning cometh and also the night."

     Wherever charity is absent falses and evils flourish and increase; not necessarily the kinds of evils which are known to be such; for these are restrained by the external bonds which proceed from the love of honour, gain and good fame; but always those spiritual evils which consist in self-leading and pride of one's own intelligence--the evils which actually prevent us from being led by the Lord. These are the evils which flourish in the night of the Church, and wherever they are not shunned as sins they prevent the morning from coming.

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     "The Church in general has itself like man in particular; his first state is a state of innocence, thus also of love toward parents, toward nurse and also toward infant companions. The second state is a state of light, for when the infant becomes a boy he learns those things which are of light, that is, truths of faith, and believes them. The third state is when he begins to love the world and to love self, which takes place when he becomes a youth and when he thinks from himself, and so far as these loves grow so far faith decreases, and with faith, charity toward the neighbour and love to God. The fourth and last state is when he does not care for those things, and more when he denies them" (A. C. 10134).

     With a particular Church, as with an individual, its final state depends upon whether it suffers itself to be reborn,--upon whether it suffers the morning to come as well as the night, or whether it loves the darkness rather than the light. The first light is but from the sun of this world: when that sun sets, it belongs to our free determination to decide whether it be followed by the permanent night of spiritual death or only the preliminary to the rising of the glorious Sun of Heaven--the manifestation to us of the Lord in the glory of the Word, which glory is the spiritual sense thereof. This is the morning which the Lord promises at His Coming, the morning glory in which all who will may rejoice. But it is mere darkness to all who confirm themselves in the love of leading themselves and in the pride of their own intelligence. "The morning cometh and also the night."

     Just as the Lord's new Advent was the end of the First Christian Church and the beginning of the New Church, so it is with each successive step in the ultimation of that Coming, with men. Each time that the truth in which He has come is made more clearly manifest before men, it teaches and elevates those who are teachable and judges those who are not; it is the coming of morning to some and yet appears as night to others. It so appears to such because they practically retain Old Church principles, by which the light is perverted into darkness.

     "How it has itself with the rejection of the Old Church and the adoption of the New scarcely any one knows.

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He who does not know the interiors of man and the states of these, and thence the state of man after death, cannot understand otherwise than that those who are of the Old Church with whom good and truth are vastated-that is, not any more acknowledged in heart--will perish, either like the antediluvians, by a deluge, or, like the Jews, by expulsion from their land; or otherwise. But the Church when it is vastated, that is, when it is not any more in the good of faith, principally perishes as to the states of its interiors, thus as to state in the other life. For then Heaven removes itself from them, and consequently the Lord, and He transfers Himself to others, who are adopted in place of them. For without a Church somewhere in the earth, communication of heaven with man is not given; for the Church is like the heart and lungs of the Greatest Man in the earth. They who are then of the Old Church and thus removed from heaven are in a certain inundation as to interiors, and indeed in an inundation above the head. This inundation the man himself, while he lives in the body, does not apperceive, but he comes into it after death. That inundation appears manifestly in the other life, and indeed like a nebulous cloud by which they are surrounded; and by it they are separated from heaven. The state of those who are in that nebulous cloud is that they can in no wise see what the truth of faith is, and still less what its good is. For the light of heaven, in which is intelligence and wisdom, cannot penetrate into that cloud. This is the state of the vastate Church" (A. C. 4423).

     From this we see how the state of night manifests itself in those who confirm themselves in Old Church principles--not in the perishing of the external, but in the perishing of the internal, evidenced by utter inability to see what the truth of faith is or what the good of faith is--that charity which exists everywhere when the Church really is. Thus we can see how there are states of morning and also states of night around us. The more fully the Advent of the Lord is received the more manifest these states become, the more rare lukewarm states, that are neither of the morning or the night, become. These indeterminate states, indeed, become more and more dissipated as, with the Lord's Advent, the morning cometh and also the night.

     Not only was this so at the Last Judgment; not only is this so with regard to each part of the Church; but also it is so in regard to the Coming of the Lord to each individual.

593


His Coming brings morning so far as the Truths in which He comes are really received into the life; but also His Coming reveals how widely the empire of darkness prevails within us--of darkness that we had before thought to be light. So our reception of Him is the reception of a little light revealing a vast darkness--the morning cometh and also the night.

     Our reception of the Truth is indeed to no purpose unless we permit it to open our eyes to the fact that everything of our own natural intelligence is darkness. For that darkness proceeds from the evils which we have to fight and shun in order to be regenerated. So long as we continue to believe our intelligence to possess light we regard good as evil and evil as good, we fight against spiritual good and cherish spiritual evil as our good. Hence it belongs to the first day's work of Creation to "divide between the light and between the darkness." The most perverse state we can get into results from mixing the things of light and the things of darkness,--the things of Divine Revelation with the notions of our own intelligence. If the Lord's Revelation of Himself be faithfully received and not perverted, it will make manifest the distinction between the light of heaven which it brings and the fatuous light of mere human intelligence. The more fully we receive that Revelation the more manifest will the distinction become, the more strongly marked will be the contrast between what is the Lord's, come to us by Revelation, and what is our own, acquired by our own observation and reflection.

     If the Coming of the Lord to us individually has not been a coming of morning and also of night, we must have perverted His light. If we are really receiving the Lord in His New Advent the darkness within us will become daily more visible, our realization that of ourselves we are nothing but evil will become fuller every day, and therefore so will our distrust in our own understanding of good and evil, our reliance upon our own prudence. Before the genuine light really penetrates our understandings we are like birds of night, who love the dark and regard it as light. We only begin to know ourselves truly when we examine our own minds in the light of Divine Truth: only then does the night there begin to be visible to us as night. Thus it is that Divine Revelation not only reveals to us the morning of the Lord's Coming, but also the true nature of the darkness which self and the world love rather than the light, of the night in which self and the world love to dwell.

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     Let us always remember that though the New Church will endure forever, we as individual Churches may perish. We will perish if we do not permit the Lord to teach us the true nature of that which we are naturally accustomed to call the light of wisdom; that it is in reality dense darkness; that it makes good to appear evil and evil to appear good; that it makes the spurious charity of the world to appear attractive, and genuine charity to appear harsh and repulsive. Only when we begin to realize that the so-called light of wisdom which self and the world glory in, is in reality dense night, will the deformity of our own good, the vileness of our own charity, become evident to us. Only as Divine Truth reveals that to us can we begin to see what spiritual good is,--can we begin to appreciate the heavenly character of the genuine charity taught in the Doctrines of the New Church. It is simply impossible for anything of the "morning" of the Lord's Advent to come to be received by us in integrity without the night within us becoming manifest also. Therefore self-righteousness, the conceit of pride in our own intelligence, trust in our own prudence, become impossible just in proportion as we really receive the Lord in His New Advent. For our realization of the darkness of our own intelligence and the glory of the Lord's Advent can never advance but with equal step. Thus it will be true of every increase in our reception of His Advent: "The morning cometh and also the night."
ACADEMY LIBRARY 1900

ACADEMY LIBRARY       ERNEST A. FARRINGTON       1900

     FEW persons, on entering a library, appreciate the thought and care necessary to place at their disposal the vast amount of knowledge which they see gathered about them. Should they wish to examine a work on science, it is before them; if their interest is in philosophy, it is at hand. But they seldom pause to reflect upon the system which enables them thus to find at a moment's notice the particular book for which they seek.

     Nevertheless great care is needed in the selection of a library system which shall be best adapted to the requirements of both books and readers.

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One kind of book needs a different classification from another, and the merit of the librarian lies in his ability to apply his methods judiciously.

     In the Library of the Academy of the New Church two methods of classification have been adopted. The first, or "Dewey system," is the method employed in the general library, while the second is a special system devised to meet the requirements of the works of Swedenborg.

     The Dewey system was originated in 1873, and since that time its simplicity and comprehensiveness have led to its adoption in most of the libraries throughout this country. By its method of classification the entire field of human thought is divided into nine classes, which are numbered from one to nine. Encyclopaedias, periodicals, and all works of so general a nature as to be included under none of the nine classes, are placed in a tenth, or general, class, and are marked "O." This method of subdivision applies throughout the whole system, each class being separated into divisions, and each division again into sections. Thus the library is subdivided into one thousand distinct sections, which may be again divided, if the number of books requires it. As an illustration of this method we may take the number 512, in which 5 indicates the class, 1 the division, and 2 the section. When the meaning of the numbers is understood, it will be seen that class 5 is Natural History, division 1 is Mathematics, and section 2 is Algebra; hence all algebras will be labelled 512, and will, of course, stand together on the shelf.

     In the classification of the works of Swedenborg, an entirely different method was found necessary. After some years of experiment a system has been devised which, although by no means free from imperfection, seems nevertheless to be well suited to the needs of students of the Writings. This system, aside from being both simple and efficient, is so planned that it becomes instructive in itself, and a somewhat detailed account of it may perhaps be of interest.

     All the works written by Swedenborg, whether before or after his inspiration, are separated into two general divisions. Original editions of those works which were published by Swedenborg himself compose the first division, and, on account of their value, are placed by themselves. The second and by far the larger division contains (1) the posthumous works which have thus far been published, (2) the Latin reprints, published since Swedenborg's death, and (3) the translations.

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Each of the two general divisions is arranged separately, but the same system is carried out in both.

     The works themselves, of which there are one hundred and fifty, are placed upon the shelf in the order in which they were written, the arrangements being based upon R. L. Tafel's Chronological Account, contained in the Documents concerning Swedenborg. (Vol. II, pp. 884-1023). The advantages of this method over the alphabetical one is obvious, for in the latter there is continual danger of confusion from the fact that the same work is often known by several titles.

     The translations of each work are grouped together, the languages following each other alphabetically. This arrangement shows at a glance all the translations of any particular work owned by the Library, and it affords some idea of the immense amount of work done in this line. Moreover, the opportunity for comparison is much greater than with the method of classifying each language separately, an advantage which will be appreciated particularly by the bibliographer.

     The chronological order is again resorted to in the classification of the editions. The earliest publication stands first upon the shelf, followed by the later ones, and here again we find opportunity for comparison. The translations of the Writings vary greatly, both in style and accuracy, and the student will, of course, endeavor to select the rendering which in his estimation is most faithful to the original. This can be done only by comparison, and hence the advantage of having all the editions in any one language grouped together is evident.

     Much attention has been paid to labelling. Each volume is so marked that it can be at once identified by its label alone. The label contains, in the first place, the "Document" number of the work. Thus 45 indicates the Principia, 101 Heaven and Hell, etc. If this number is preceded by an "X," it indicates that the volume does not contain the complete work, but is simply an extract from it. The language in which the work is published is designated by a letter placed below the "Document)) number. "A" stands for American, "S" for Swedish, and so on. The languages are further distinguished by different colored labels, which greatly facilitate search The editions are numbered 1, 2, 3, etc., for first, second, and third editions, and where duplicate copies exist they are distinguished by the letters a, b, c, etc., the second copy, or first duplicate being marked a.

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     When once familiar with the labels, a book may be found very quickly. Thus a red label marked 135. E. 9, a. at once indicates the ninth English edition of Conjugial Love, second copy Further aid is rendered by placing upon the shelf, at the location of each work, a card containing the name and number of the work, while in a conspicuous place in the Library may be found an alphabetical index giving the "Document," numbers of the various works.

     A thorough and complete reference index is to be found in the card-catalogue, which is constructed upon a plan peculiar to itself. In the upper right-hand corner of the card is placed the number of the work, with its label. In the opposite corner the language is indicated, and below these is found the title of the work in full. In the lower right-hand corner the place and date of publication, the binding, the paging, and the size are recorded. Near the left is marked the number of the edition, while the body of the card is occupied by information as to translation, revision, and other items of interest. In the lower left-hand corner are given references to magazines and other works where additional information may be found.

     It may be well to note here that every separate volume in the Library is stamped with an "accession" identify the work with its card. This number is also useful in computing the number of volumes owned by the Library.

     In many instances several small works are bound together in one volume in such cases a card is written for each work and cross-references are made in red ink, so that the contents of the umber, which serves to volume may be noted at a glance.

     Except in works composed of three or more volumes, all duplicate copies have been placed upon one card. This indicates at once just how many copies the Library possesses, and will assist the teacher in selecting books for use in class.     

     A beginning has been made in cataloguing the small editions and fragments of Swedenborg's works scattered through the periodical literature of the Church. This will be a valuable addition to the card-catalogue, and, when completed, will place at the command of the student a vast amount of material otherwise very difficult of access.

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     But the card-catalogue will be found of much greater value than simply as an index. It contains, in a condensed form, information which has been gathered from innumerable sources, and which otherwise would not be readily accessible to the ordinary student. Each card contains, as far as possible, the name of the translator of the work, and if the translation has been revised, the name of the revisor is added. Republication without revision is noted, and where reprints occur from stereotype plates, the fact is mentioned whenever possible. There are, moreover, many interesting points as to prefaces, indexes, etc., which have been touched upon, while throughout the whole the effort has been made to give references to the authorities upon which statements are based.

     Thus it will be seen that the card-catalogue constitutes a sort of condensed bibliography of the Writings, together with references for those who wish more detailed information. It has not always been possible to give the name of the translator, there being instances in which no data could be found. In such cases a blank space has been left, and it is to be hoped that in time the catalogue may be made complete in this respect.

     It is interesting to note the many editions in which some of the Writings have been published. An examination of the card-catalogue reveals the fact that Heaven and Hell has been published in more editions than any other single work. As far as has been ascertained, it exists in thirteen languages, and in ninety-two editions, of which the Library owns forty-seven. There are thirty-five

     English editions, twenty-seven American, nine German, five French, four Swedish, three Latin, two Danish, and one each of Dutch, Arabic, Hindi, Italian, Magyar, Polish, Russian and Welsh. The Library is deficient principally in the English and American editions. A few French, German and Swedish works are lacking, but with the exception of the Magyar translation, all the other editions may be found upon the shelves.

     It has been the aim of the Academy to make its Swedenborg Library as nearly complete as possible, and, as a result of years of patient accumulation, it now possesses one of the finest collections of the kind in existence, comprising in all about two thousand, two hundred volumes.

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     A glance at the shelves will reveal many more and valuable works, a few of which may perhaps be of sufficient interest to mention.

     Among those most worthy of note the original addition of the Selectae Sententiae may be mentioned This little work, Swedenborg's first publication, was written as a graduation thesis in 1709, and was published at Upsala during the same year. Another extremely rare work is the poem bearing the title, Ad Sophiam Elisabet Brenneriam. It is dated London, October, 1710, and was published as an appendix to the second edition of Mrs. Brenner's poems. Of no less value is the leaflet entitled Festivus Applausus, etc. This poem, which was published at Skara, is not dated, but from one of Swedenborg's letters to Benzelius it seems probable that he wrote it while in London in 1712, and sent it to Sweden for publication.

     Among the earlier scientific works the Prodromus Principiorum Rerum Naturalium, published at Amsterdam in 1721, is of interest as being the original of the well-known Principles of Chemistry. The original of the Principia may be found in the first volume of the large work entitled Opera Philosphica et Mineraliaa, of which the Library possesses six complete sets. This is the most voluminous of Swedenborg's scientific writings, and its publication at Dresden, in 1734, attracted great attention among the scientific men of the time. It is composed of three large folio volumes, making a total of 1372 pages, and contains many valuable copperplate engravings. Volume I, as was said, constitutes the Principia, and volumes II and III are made up of treatises on iron, copper and brass, to which are added various experiments in the field of chemistry.

     The original of the Regnum Animale is also owned by the Library. Parts I and II were published at The Hague in 1744, while part III appeared in London the following year. This work was originally intended to consist of seventeen parts, but the author found it necessary to modify his first plan, and after several changes, the work was eventually issued in its present form.

     Original editions of all the theological works are contained in the Library. The rarest of these is without doubt Swedenborg's own copy of Vera Christiana Religio, which was presented to the Academy by the Rev. W. H. Benade, who procured it through an antiquarian in Stockholm.

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The inside of the back cover contains, in Swedenborg's own handwriting, the well-known list of presents received by him in the other world. On the front cover are several interesting notes by former owners of the book. This valuable old book is described at greater length in the Life for 1891 (P 83).

     Many interesting works are to be found among the translations. The volume entitled Swedenborg's und Anderer irdische und hummlische Philosphie (Earthly and heavenly Philosophy of Swedenborg and Others), published by Prelate Oetinger, in 1765, contains a translation of the memorabilia from the Arcana Coelestia, and is noteworthy as marking the first appearance of the Doctrines in German. The first complete work in this language bears the title Von den Erdkorpern oder Planeten und des gestirnten Himmels Einwohnern (Earths in the Universe), and is dated 1770. The Library possesses two copies of this rare translation, which is supposed to have been the work of a nephew of Oetinger.

     Several other translations published before Swedenborg's death are preserved in the Library. Most important among these is the first English edition of the Brief Exposition of the Doctrine, translated by Mr. Marchant and published in London, 1769, at Swedenborg's own expense.

     Of the American publications, the two-volume edition of the True Christian Religion, published by Francis Bailey, at Philadelphia, in 1789-82, is probably most worthy of note, being the earliest American edition of any of the Writings. The work was issued by subscription, and at the end of the second volume may be found a list of subscribers, among whom were Benjamin Franklin, Robert Morris, and several other eminent men.

     By no means the least important part of the Academy's collection are the Photolithographs, of which the Library owns several sets. The set consists of ten volumes, and contains many of Swedenborg's unpublished works, such as the Lesser Principia, and other early scientific and philosophical treatises. The Library also owns the Spiritual Diary in phototyped edition. This work is not yet completed, but the sheets as far as the four hundredth page are on file, and may be examined by visitors at any time.

601




     We see, then, that many rare and valuable books are here preserved, and that the system by which they are classified is both interesting and instructive. Nevertheless we cannot fail to appreciate the fact that, after all, this is but a means to the wider and deeper study of the Doctrines themselves. In this we find the true use of the Library, and with its help, we may hope, as time goes on, to attain to wisdom as did the spirits in the other world, of whom it is said (S. D. 5999): "I was once admitted into a library containing many books....There were a vast number who were studying the books, some of whom become learned, many intelligent, and others wise." ERNEST A. FARRINGTON.
CONCERNING THE SACRED SCRIPTURE OR THE WORD OF THE LORD, FROM EXPERIENCE 1900

CONCERNING THE SACRED SCRIPTURE OR THE WORD OF THE LORD, FROM EXPERIENCE              1900

[DE VERBO.]

     VIII.

THE MARRIAGE OF THE LORD WITH THE CHURCH, WHICH IS THE MARRIAGE OF GOOD AND TRUTH IN THE WORD.

     [1]. It is known that in the Word the Lord is called "Bridegroom" and "Husband," and the Church "bride" and "wife." The reason the Lord and the Church are so called, is on account of the conjunction of good and truth, with each one who is in Heaven and who is in the Church, i. e., in whom the Church is. For the Lord inflows with an angel and with a man of the Church, out of the good of love and charity; the angel, and the man of the Church who is in the good of love and of charity, receives the Lord in the truths of doctrine and of faith with him, from the Word; hence takes place the conjunction which is called "the heavenly marriage." This marriage exists in the single things of the Word, and because of this the Word itself may be called the heavenly marriage.

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That there is such a marriage in the single things of the Word, has been shown in many places in the Arcana Coelestia, and also in the Doctrine of the New Jerusalem, where the Word is treated of. That there is such a marriage there, can be seen only by those who study its internal or spiritual sense; for there are everywhere, and in the Prophets manifestly, two expressions for one thing, one of which refers to good, thus to the Lord, the other to truth, thus to the Church. This is seen clearly by one who knows correspondences, for there are sentences and words which correspond to good, and there are expressions [correspondentiae], which correspond to truth. Hence, now, there is conjunction of the Lord with Heaven and with the Church by means of the Word.

     [2]. Since there is this marriage in the Word therefore there is in it a spiritual sense, and a celestial sense; the spiritual sense for those who are in the spiritual kingdom of the Lord,--who constitute all the inferior heavens; and the celestial sense for those who are in the celestial kingdom of the Lord,--who constitute all the superior heavens. The angels of the spiritual kingdom are in the truths of the Word, but the angels of the celestial kingdom are in the goods of the Word; hence, when a man reads the Word sacredly, the spiritual angels according to correspondences perceive the truths there, and the celestial angels perceive the goods there. But--and this is an arcanum-the celestial angels do not perceive the goods in the Word immediately from man, but mediately, through the spiritual angels. The reason for this is that scarcely any one in the Christian world is at this day in the goods of celestial love, but certain ones only in truths; on this account the good of love cannot pass immediately from man to the celestial angels, of whom the third heaven is constituted, but it passes mediately through the spiritual angels, of whom the second heaven is constituted. The marriage of the Lord with the Church exists thus also in the Heavens by means of the Word, for the Word in the spiritual sense treats of the Church, but in the celestial sense it treats of the Lord; wherefore the spiritual angels apply all things to the Church, but the celestial angels apply all things to the Lord. Hence the Lord likens Heavens to a marriage, and hence the Word makes that marriage. But this is an arcanum which cannot be perceived by man except obscurely; but by an angel of heaven it is perceived clearly.

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     [3]. That the celestial angels are able to apply to the Lord all those things which the spiritual angels apply to the Church, is because the Lord is the All of the Church.

     IX.

THOSE WHO HAVE FOR AN END MAGNIFICENCE AND HONORS IN THE WORLD, AND ALSO IN HEAVEN; THOSE WHO HAVE FOR AN END WEALTH AND GAIN IN THE WORLD, AND THOSE WHO HAVE FOR AN END THE FAME OF ERUDITION,-- ALL SUCH NEITHER SEE NOR FIND ANYTHING OF GENUINE TRUTH IN THE WORD.

     [1]. It has been granted to speak with many in the spiritual world who believed they would shine like stars in Heaven, because, as they said, they had held the Word holy, had read it through many times, had collected many things thence, and thereby had confirmed the dogmas of their faith and hence had been listened to as learned in the world; and these, with others, believed they would became Michaels and Raphaels. But a number of them were explored as to the love from which they had studied the Word, and it was found that some of them had done this from the love of self, in order that they might appear great in the world and be reverenced as chiefs of the Church; others, that they might gain the fame of erudition and thus be raised to honors; some, that they might gain riches; and others, that they might preach learnedly. And at length they were examined as to whether they had learned anything of genuine truth from the Word, and it was found that they knew altogether nothing, except only what stands forth obviously to every one in the sense of the Letter, but nothing of the genuine truth which might serve interiorly for doctrine. And this was because they themselves, and the world, had been their ends, but not the Lord and Heaven; and when such things are the ends the man cleaves in his mind to himself and to the world, and thinks constantly from his proprium, which is in thick darkness as to all things which are of Heaven. For the proprium of man is merely evil and hence false, wherefore a man who, in reading the Word, regards himself, or honor, or fame, or gain, cannot be led away from his proprium by the Lord, and thus be raised into the light of Heaven, and hence he cannot receive any influx from the Lord through Heaven.

604




     [2]. Many such have been seen, and every one of them lusted for Heaven with all his might. They were also admitted into Heaven, but when they came there, they were examined as to whether they knew anything of the truth which is with the angels, but they knew nothing but the bare words of the sense of the Letter, and they had no interior understanding whatever of those things; on account of which, in the eyes of the angels, they appeared as if stripped of clothing and as naked, and so they were sent down below. Some of them, in the light of Heaven, were deprived of the sight of the understanding; next they lost the sight of their eyes, and afterwards they were seized with compression of the heart, and then they were led down below; but still there remained with them the pride that they had merited [Heaven]. Such is the lot of those who study the Word, but have honor, fame, or gain for their end. It is quite otherwise with those who study the Word from the affection of truth, or who, while reading the Word, are delighted with truth because it is truth: these have for their end the love of God and the love of the neighbor, and also have life for their end. All such, because they love truth, receive influx from the Lord, and they see and find genuine truths in the Word; for they are illustrated as to the understanding and perceive these things in illustration as it were from themselves, although it is not from themselves. And after death they are raised into Heaven, where truth is in its own light, and they become spiritual, and angels.

     X.

THE ULTIMATE SENSE OF THE WORD*, WHICH IS THE SENSE OF THE LETTER ALONE, CORRESPONDS TO THE BEARD AND THE HAIRS OF THE HEAD IN THE MAN-ANGEL.

* The ultimate sense of the Word, from correspondences of natural things with spiritual, is meant by the twelve precious stones, of which the foundation of the wall of the New Jerusalem consisted.

     [1]. THAT the hairs of the head and the beard correspond to the Word in its ultimates, may seem wonderful when it is first said and heard, but this correspondence draws its origin from this, that all things of the Word correspond to all things of Heaven, and Heaven corresponds to all things of man; for Heaven in its complex is before the Lord as one man (concerning which correspondence, see the work on Heaven and Hell, Nos. 87-102, 307).

605




     [2]. That all things of the Word correspond to all things of Heaven was given me to perceive from this, that the single chapters in the Prophetical Word correspond to the single societies of Heaven, far while I went through the prophetical books of the Word, from Isaiah to Malachi, it was given to see that the societies of Heaven were affected in their series and perceived the corresponding spiritual sense. From these and other evidences it was manifest to me that the correspondence of the whole Heaven with the Word is in a series; now, because there is such a correspondence of the Word with Heaven, and since Heaven in the whole and in part corresponds to man, it is on this account that the ultimate of the Word corresponds to the ultimates of man: the ultimate of the Word is the sense of the Letter, and the ultimate of man is the hairs of the head and of the beard.

     [3]. Hence it is that men who have loved the Word ultimates, after death, when they become spirits, appear in comely hair: it is the same with the angels: when they become angels they let their beard grow. But on the other hand, all who have despised the sense of the Letter of the Word, after death, when they become spirits, appear bald. This also is a sign that they are without truths, wherefore, lest they should be in shame before others, they cover the head with the hat.

     [4]. Since the hair and the beard signify the ultimate of Heaven, and hence also the ultimates of the Divine Truth or the Word, therefore the Ancient of Days is described as having the hair of His head like clean wool, (in Daniel: vii:9); similarly the Son of Man, or the Lord, as to the World, (Apoc. i. 14). Hence, also, the strength of Samson consisted in his hair: when this was cut off, he became weak; and the Nazariteship is the hair, for by the Nazarite was represented the Lord as to His ultimates, thus also Heaven in ultimates. This was the reason why the forty-two boys were torn to Pieces by bears, because they had called Elisha bald, (II Kings, ii: 23, 23).

     [5]. Elisha, like Elijah and the rest of the prophets, represented the Lord as to the Word; and the Word without its ultimate sense, which is the sense of the Letter, is not the Word, for the sense of the Letter of the Word is like a vessel with noble wine: wherefore, if the vessel is broken, all the wine is spilled; and the sense of the Letter of the World is also like the bones and the skin of man: if these were taken away the whole man would fall to pieces.

606


Hence it is that the consistency, yea the power, of the whole Word, consists in its ultimate sense which is the sense of the Letter; for this sense sustains and contains all the Divine Truth therein.

     [6]. Since baldness signifies no truth, because its ultimate is wanting, therefore the men of the Jewish Church, when they left Jehovah, and spurned the Word, were called bald; as in Jeremiah: "Every head is bald, and every beard shaved," (xlviii, 37). In Isaiah: "Baldness on the heads, and the beard shaved," (xvi: 2). In Ezekiel: "That he should shave the head and the beard with a razor," (v, 1). In the same prophet: "Shame upon all faces and baldness upon every head," (vii: 18). In the same: "Every head made bald," (xxix, 18). And elsewhere also, as in Amos viii, 10; Micah i, 16.

     [7]. But the sense of the Word which is called the sense of the Letter, in its ultimates corresponds to the hairs of the head; in other respects it corresponds to various parts in man; as to his head, breast, loins and feet; but where there are these correspondences in that sense, the Word is as it were clothed, and thence it corresponds to the garments of those parts; for garments in general signify truths, and also actually correspond to them. But still many things in the sense of the Letter of the Word are naked, as it were without garments, and these things correspond to the face of man, and also to his hands, which parts are naked. These things of the Word serve for the doctrine to the Church, because they are in themselves spiritual-natural truths. Hence it may be evident that there is no lack, but that a man may also find and see naked truths therein.

607


Editorial Department 1900

Editorial Department       Editor       1900

     THE CULTIVATION OF CHARITY.

     THEORETICALLY every one desires the growth among men, of charity, harmony and good will toward the neighbor; but practically, in the wear-and-tear of daily contact with the neighbor's shortcomings and offences against us or against our notions of what is right and fitting, the spirit of good will gets a great many set-backs, and in consequence the ideal state of fraternity seems a long way off. Hence many are driven into a sort of despair of ever overcoming their evils sufficiently to become members of that Christian brotherhood which, though more talked about than actually shown, nevertheless is destined to prevail in the New Church of the future, and which even now has its beginnings on earth.

     Charity is not unattainable, and the steps that lead to it out of the slough of selfish, worldly life, are prescribed in the Writings in eminently practical fashion. First, we must know what the "neighbor" is, and how to recognized him. As to this we are taught to distinguish that which is from the Lord in the neighbor, from that which is of his mere person (A. E. 204). That which is of the Lord with man in his internal man, or his state as to spiritual good, is invisible and not to be judged of by man, but the good which is visible is the "good of use. This is the form in which all interior good finds expression, for thus does the Lord's Divine Good of Love express itself, and he who in his deeds thus carries out the ends of Divine Love to men, thereby makes himself--or rather suffers the Lord to make him--into a form of good. Thus may we see how love of the neighbor conjoins itself with love to the Lord. And we see, too, how use, in all the degrees of the "neighbor"--in native land, society, and Church,--binds together all these in a common ground and under a common basis of judgment, applicable equally to the larger forms as to the least or individual forms; so that the Lord Himself is the universal Bond as He is the Supreme Judge,--the All-in-all.

     It is plainly, then, our duty to look at a man from that which the Lord has given him to do, for his fellow man, for the country, for society, for the Church and for the Lord's Kingdom; not from his attitude toward ourselves personally, nor from the consideration of how far, in what he does, he consults our advantage or our preferences. Certainly we are not to leak at him from that common inheritance, human frailty,--not from his evils: this we do not do with our dear ones, why with any other?

     Being prepared to recognize the neighbor the next step is to adopt an affirmative attitude toward him. Even here the effort is of the intellect at first; we must discipline our thoughts, must learn to think well of him, in order that later the Lord may gift us with a love of him: we must trust him, not blindly, but on the reasonable ground that the man who has been led into such an acknowledgment of the Lord and of His now completed redemption, as to constitute him a member of the visible New Church,--is fairly entitled to our confidence;--a confidence which will rest at last upon his faithful, sincere performance of use, first to the Church and then toward society and the lesser forms of the neighbor.

608


And, as was said above, the same test applies to the least as to the greater forms of the neighbor; if we can trust the Church we can trust its members so far as we can see any good in them, down to the vanishing point. It matters not how modest, how inconspicuous one's good may be in comparison with his faults, so long as it is not destroyed by them. Of course unless we can see this good in him there can be no conjunction, no unity; but where it exists it is that to which we should look. His evils we should avert ourselves from; we should separate them not only from our own thoughts, affections and deeds, but from the neighbor himself in our thought of him. The temptation--the danger--is, that we will fasten the evil upon him, ascribe it to him, identify him with it and thus separate ourselves from him; for evil disjoins. It is of course still our duty to call evil itself by its right name, and to take such steps as may be necessary to protect ourselves from injury either internally as to state, or, externally as to use; it may even come within our province to remove it externally from the man himself, for the sake of others and of the man himself. But charity requires that we leave the internal removal of another's evil to the Lord Himself, Who indeed can alone effect it.

     It is then most important to acquire the habit of thinking well of the neighbor; for unless we do it we can hardly hope ever to will well toward him; and such external good as we may do him will be cold, not living, hardly sincere. It is not enough to dole out benevolences or discharge perfunctory civil and social duties towards the neighbor,--it is not enough to refrain from committing such evils against him as stealing, lying to or against him, or injuring him any tangible way; we are to think well of him, starting from the definite intention not to think ill of him. How foreign to charity toward the neighbor are suspiciousness of him, readiness to misunderstand, to take offense at or put the worst construction on his actions or his attitude toward us! How far are we from thinking well of him when we belittle his achievements and capacity and emphasize his weaknesses and limitations. If each one would daily and hourly examine his thoughts concerning the neighbor, and would strive to apply the truths bearing thereon, known so well to all, what a profound effect it would have upon the state of the Church,--what a growth of unity and strength in the Church,--what a foretaste of heaven we would have, to lighten our burdens and soothe our griefs and pains! How it would purify and ennoble our thought and capacity for use, to see man not as a mere finite, debased shell of humanity, but as a vessel being fashioned by the Lord, with wondrous, hidden workings, for service in His Temple, the Temple of the New Jerusalem. To look to the good in the neighbor is to continually grow in discernment of things that would otherwise be never known; it is to grow clearer-sighted and stronger-minded in weighing uses and forming just judgment on the more important problems that human life presents; it is to raise the eyes from the dust to the Sun of heaven, to the firmament and the beauties of creation around, and to draw nearer to the Divine Soul of it all, the Father of our brethren, the Bestower of Peace upon Jerusalem.

609


LOCAL ASSEMBLY AT BRYN ATHYN, OCTOBER 7, 1900 1900

LOCAL ASSEMBLY AT BRYN ATHYN, OCTOBER 7, 1900              1900

     A local Assembly of the General Church of the General Church of the New Jerusalem was held at Bryn Athyn, Pa., on the afternoon of Sunday, October 7th. After an intermission, at 6:30, for a common supper, the meeting was continued until after 9 o'clock in the evening.

     Bishop Pendleton opened the meeting with the reading of Isaiah vi. He then made some remarks on the state of the Church, which he spoke of as being one of quiet growth; there is nothing very striking to report because for the three years since our organization we have had a state of comparative peace, and of consequent growth; for which we thankful; real progress is made only in a state of rest and tranquillity. Not that we have been free from things which have been more or less trying, to individuals and also to officials, for the natural man is always liable to give rise to some such things, but they have not been of a character to attack the core of our work--its very life.

     The Bishop further spoke of the apparently general verdict that the last Assembly was the most successful we have had. He referred to his recent visits in Pittsburg, Berlin and Toronto; Pittsburg is going through a time of trial in the sickness of its pastor; but recent word received speaks of Mr. Bostock's improvement; and the situation has been greatly relieved by the presence of Mr. Reginald Brown as Pastor's Assistant, whose services are apparently quite successful. In Berlin things look decidedly encouraging. The return of Mr. Waelchli, their former pastor, seems attended with interest and activity in the Carmel Church, while the school attendance is the largest since the members left what is known among them as the "Stone Church." There has been some anxiety in Toronto, on account of the prospect of losing Mr. Hyatt, who has been considering the call to London. That question has not been finally decided. Their school has been reduced in number, this year.

     Reference was made to the desire of the London members to have the services of a minister of the General Church. Efforts have been and are being made to aid them in this respect, and we hope that the matter will soon be settled. As London is the center of the great English nation, and of a very wide sphere of activities, the situation is a very important one, and engages our best thought and effort.

610




     The following questions were mentioned as having been proposed for consideration at the Local Assembly: I. The Assembly as a Festival of the Church; 2. Is it Essential that a Priest be a Regenerating Man? 3. The Needs of Public Worship; 4. How far is Teaching Scientifics to the Young, a Priestly function? 5. To what extent are Church Endowments legitimate and desirable and 6. What are the Seminaries of the Church?

     There was a rather brief discussion of the subject of the Assembly as a Church Festival, resulting in confirming the view expressed at the Local Assembly here in September last, affirmative to having the festival of the "Nineteenth" incorporated in the General or Annual Meeting of the Church. Mr. Synnestvedt, however, spoke in recognition of the fact that the practical working of the proposed combination-especially if Mr. Macbeth's idea were to be adopted-would be to give us here more opportunities of enjoying the celebrations than they would have elsewhere,--as in Glenview, where the celebration of the "19th" has been very successful and has a strong hold on their affections. But since the true ground should be one of general policy, looking to what will strengthen and build up our Church, he held that the real interest even of the local centers which love the individual celebration lies in the uniting of the two events. The speaker referred to the power religious festivals exerted with the Jews in unifying them, and Mr. Odhner, at the suggestion of the Chair, re-enforced this view with a general statement concerning festivals and pilgrimages, in other times and lands, as with the Arabs (who derived many things from the Ancient Church), with the Hindoos, and in Greece, Rome, Ancient China and Japan, and finally in the early Christian Church. The Church, he added, is a natural body in this world, and it should have a natural center, to which to look and to which pilgrimages may be made.

     In regard to the point that the schools would have to close earlier if the "19th" is included in the Assembly, Bishop Pendleton said that it was a point not to be disregarded, but that the first thing is to decide the general proposition, Is it a desirable thing for the Church? If so a way will be found to meet the particular questions arising.

     At the suggestion of Mr. Odhner it was decided to discuss the question

     IS IT ESSENTIAL THAT A PRIEST BE A REGENERATING MAN?

     On the affirmative of this question the following arguments were advanced:

     No Church will endure the members of which are not regenerating men; and what is true of the whole must be true of its organic parts, such as the priesthood.

     No evil man can perform a use which will be Permanent, although the Lord over-rules evil for good and brings use out of it. The use of the priesthood is different from other uses because it regards directly heavenly things. It is two-fold,--teaching truths, and leading to the good of life. Leading to the good of life requires an illustration as to the truths of the Church, such as the evil man does not have. Illustration will be according to the end that is in the use. Truths can be really seen, spiritually, only by the man who is in the end of using them.

611


The Lord is present with the Church mediately and immediately. The Word is outside of man, and it is the only means by which the Lord can enter the internals, because these are closed, and are opened only as man receives the Word and ministry from it. The Word is the means or medium of approach and we must have priests to expound this oracle. This they must do from good, for, as Apocalypse Explained n. 365 [4], teaches, "the conjunction of the Lord and the conjunction of heaven with the man of the Church, is by good; wherefore if there is no good with him no enlightenment can be given;" and in the Cartons ("Holy Spirit" IV, 7), it is said that the clergy are to be inaugurated by the promise of the Holy Spirit and by the representation of its translation; "but it is received by the clergy according to the faith of their life." The clergy are the "rich men" of the Church, who have the spiritual treasures of the Word in their keeping, but they may use those treasures to lead either to good or to evil. They may do as Aaron did, cast gold into the "fire" of love of self and of the world, extracting such things from the Word as favor those loves, and thence make what is doctrinal. (A. C. 10,478). "He who does not lead to the good of charity, and who does not teach the good of charity, is not a true shepherd" (A. C. 343).

     However, since the teaching clearly is that an evil priest may be made use of to teach truth, we are relieved from the assumption that a priest who teaches truth is necessarily a regenerating man; and we also escape the idea that a priest can teach only what he has lived. He may appear to be in good,--may be in good externally,--and thus he may deceive not only the men in this world, but also the simple good in the world of spirits, and by that spiritual consociation he may have extension of thought even to the higher heavens, and assume thence truths of the internal sense. But this artificial elevation of the understanding is temporary, and can hardly be so sustained as to make his work--though apparently successful--a coherent, priestly work that will endure and grow,--there will be a flaw in it somewhere, even though we on earth may not be able to see it. The tendency will be for the priest's evil to ultimate itself to this extent, that he will not lead into interior harmony and unity, and finally his selfish ends will in time tend to affect his teaching in such a way as to bring the seeds of discord to visible fruit; though in some cases this revelation of quality may not be made in this world, or at least not recognized.

     The teaching is, that intelligence and wisdom--by which is meant the faculty of seeing the truths and goods which are of faith, charity and love to the Lord--exists only with such as are in enlightenment, i. e. illustration; and they have this in proportion as they have love to the Lord and love toward the neighbor. This is held to be applicable to the illustration which is essential to priestly "leading by truth to the good of life." This position seems strengthened by number 10,551, which reads in part,--"But they who have not for an end life according Divine truths from the Word, but regard honor, gain and reputation as ends, and thus the Divine Truths of the Word as means, cannot in anywise be in any illustration, for this latter end is worldly and corporeal, and not spiritual and celestial; and on this account it closes the internal man, in which case no light can flow in from heaven and illustrate."

612


It goes on to say that such persons are not in true illustration, for they think not from the Lord and heaven, but from self and the world, thus from natural light only, which as to things spiritual is thick darkness; they see things from others, by confirmations, which is to see truth from without and not from within, thus from persuasive faith, from which what is false may appear as true and what is true as false.

     On the other side of the question it was urged that the priest performs his use not at all from his own state, but as a representative of the Lord, a representation which is not affected by the quality of the representative in himself, as in the case of the lion, who also represents the Lord. Stress was laid on the importance of not confusing the man and the office, which is only adjoined. It is not the priest who effects the work of the priesthood, but the Lord, Who is the Priest, but Who uses men as instrumentalities and representatives, without regard to their individual qualities.

     In addition, however, to his official and representative character, the priest plays his part as a member of the Church; and priests,--who are in the particulars of doctrine,--together with the learned of the laity, form the internal of the Church, and in this individual and personal capacity, as a Part of the Church, they exercise decided influence upon the welfare and progress of the Church. But their illustration in the performance of their use is not affected by their quality as to good or the opposite. A priest, though evil, cannot destroy his representation, although he can put off the representation, by open evil of life, whence arises scandal and loss of confidence in him, putting an end to his priestly use.

     Illustration is according to the affection of use; and so far as the results of the performance of use are concerned they may be equally good from one who is in the merely natural affection of use as with him who is in the spiritual affection of it. The only difference is to him who performs the use, being to the one an instrumentality of spiritual life and to the other of spiritual death. The Writings state explicitly that evil priests, from the merely natural affection of use, and from the fire of zeal thence, sometimes perform more notable uses than they who are in the spiritual affection of use. (Div. Love, XVII).

     Illustration is communicated to an evil priest by means of simple good spirits who are adjoined to him and who are deceived by the goods and truths which are in his natural mind, being affected by them as if they were genuine. These spirits again communicate with the heavens, in an ascending series, so that by this means an evil man, though his illustration is external, may rise as to his understanding into the light of the highest heaven, and in that light perform the most eminent services to the Church. The Word is equally efficacious when read or uttered by the Devil. This only shows how the Lord safeguards and preserves His holy office of the priesthood and His Divine use of saving souls, even by human instrumentality without being limited or contaminated thereby.

613




     What is essential is, that the Church itself be in the affection of receiving truth. Where that is, the most evil priesthood cannot destroy the Church, and where it is not the purest priesthood cannot save it.

     Attention was called to the treatment of this subject in the last article of number XIII of Words for the New Church--the last number published,-written by Bishop Benade in criticism of an address delivered in 1885 by the president of the Convention Theological School to the graduates of that year.

     Bishop Pendleton summed up the question in substance as follows:

     All that has been said on both sides is true in a general sense; all that is necessary is to fit each truth into its proper place.

     This is no new question in the Church, and, as in other cases, there are two sets of passages. We need to avoid extremes, for when these are followed we deprive ourselves of certain truths which apply. There are very many numbers showing the importance for the priest to be a regenerating man; but there are also passages which teach as plainly as words can that a man may be evil and still perform the duties of the office effectively, if only his evil does not appear and create scandal. But we must all admit that it would be better for the man if he believes the truths which he teaches.

     The good of a man is the good of his use, consists in the sincere and honest performance of his office. No one can do that without shunning evils as sins; it involves that he have a conscience in his work,--that he be loyal to his office, to the truth; he should love the truth for its own sake: all these things should be included in the discharge of his office and indeed in that of any office.

     As regards mingling what is of the man with what is of his office, it can be premised that no man who is in evil has illustration; he can not see the truth itself. But an external state can be assumed in which he may as if were see truth, not in the light of his own mind, but in that of others. It is like putting on a coat, which we discriminate from the man who wears it. He associates with himself simple good spirits, who see his goods and not his evils, and he puts on their sphere like a cloak, and in that sphere is in heavenly light. This is relatively a temporary thing, but it is apt to remain with him during this life.

     We are warranted in saying that it would have been better for the man if he had been in good,--if there had been an interior light in his mind; and in the case of the priest, that it would have been better for his work in the Church as a priest. We cannot well compare one man with another and arrive at a conclusion on this subject, but we may compare a man with himself and say that if he had been in good he would have done better work.
MEN'S MEETING, OCTOBER 6TH, 1900 1900

MEN'S MEETING, OCTOBER 6TH, 1900              1900

     The evening before the Local Assembly a Men's Meeting was held in the Academy School building, Bishop Pendleton read a digest of doctrine on the subject, The Love of the Sex. The members expressed great desire to have it published in the near future. About thirty were present.

614


Monthly Review 1900

Monthly Review              1900

THE NEW TRANSLATION OF "HEAVEN AND HELL."

     As a piece of book-making the recent production of Heaven and Hell, the fourth of the re-translations of the Writings now being brought out by the American Swedenborg Printing and Publishing Society, has been kept up to the standard of the editions of Divine Love and Wisdom, Apocalypse Explained and Divine Providence, and as with the last mentioned, the two sizes, large and small, and the choice of handsome bindings and remarkably low prices should make this a very popular volume. The octave size costs fifty cents; the 16mo.,--cloth and paper,--40 and 30 cents.

     We regret, however, that the Society has not seen its way to a more satisfactory arrangement as to translation. No one man, it may be said, ought to be burdened with the responsibility of exclusive charge of a work of this kind. That final authority ought to lodge in one head, or at least in a compact committee, is conceded; but that head should have the benefit of other supervision and criticism than his own. No amount of scholarship or conscientiousness, on the part of one man, will be a sufficient check against the unavoidable limitations of the individual and the liability to error which attends all human efforts. It is no disparagement of the translator to say that the Society has given him a task beyond what we believe any single worker ought to carry, and thus has placed him in a more or less false and untenable position before the Church.

     That we are not alone in this view is evidenced by the review of the work in question which appears in the July number of the New Church Review, which takes substantially the same ground with ourselves in favor of respecting the revelator's style and still more his terms and definitions. Although the Review has not been altogether accurate in some of its statements, the most essential of its points of criticism are so well taken and stated, and its illustrative quotations so apt, that we can hardly do better than to quote the greater part.

     After conceding due latitude in matters of taste, and commending the general smoothness of the English, the reviewer makes two general points of criticism:

     "1. The first of these points is the arbitrary change of Swedenborg's style, by the alteration of impersonal to personal statements. The book narrates "things heard and seen," and must necessarily have many references to experience. But not only did Swedenborg publish the work anonymously, he took pains to avoid as far as possible all personal references. The phrases datum est, permissum est, and ostensum est are constantly used. Sometimes mihi is added, but they very often stand alone, and they always hitherto have been respected as distinctly of the author's style.

615


But here they are always set aside and "I have been granted," or "permitted," or "been shown," are substituted, with very bad effect. In n. 159 dicebatur occurs three* times. "It was said" is the simple meaning, but here it is made "I was told." This is carried so far that we find, Visus est Dominus ut sol, "The Lord was seen as the sun," changed into "I saw the Lord as a sun" (159). Dixerunt postea, "they afterward said," is changed into I was afterwards told" (228). Ut dictum est, "as was said," is changed into "as I have said" (554). Again, hoc quoque saepius visum est, "this also was frequently seen," is changed into "this too, I have frequently seen" (400). In n. 413 the author's modest perceptum est and observatum est are made to say "I perceived" and "I have noticed." Datitm est percipere is rendered "I have been able to perceive" (79). Sometimes the author expresses his purpose of explanation by using the customary velim, but this is magnified into "I shall be glad," "I will endeavor," "I shall try" and such phrases.
     * Four times: and once, dicebant ("they said"), which also is here rendered "I was told."--ED.

     This seems to pervert the author's own style, and it gives his pages an undeserved egotism.

     "2. The other point which it seems necessary to mention is the general abandonment of exactness. Swedenborg used his terms carefully and with definitions. Hitherto translators have been carefully to be as exact as he was, but this is thrown aside here. For example, immediatus is merely "direct" in many cases (37), sciendum is "understood" (139), which it never means, percipere is also "understood" (254), recipere is "learn" (350),* affluxus is "outflow" (543)~ ultimllnt coelum is "outmost heaven" (207), communicatio is "sharing" (2), referre is "reflects" (59), congruere is "coincided" (237), ignota is "unrecognized" (265), nohm is acknowledged (537).
     * This seems to be a wrong number.-ED.

     "Then there is much liberty taken with the headings, as when "The Lord casts no one into hell," is changed into "No one is cast into hell by the Lord" (545).

     "Progress in translating Swedenborg cannot be made backwards. The effort must always be to get closer and closer to the exact meaning of his carefully chosen terms, and to preserve his own style, which may seem to some severely simple, but which to others has the charm of his humility and his full sense of being instrumental in the work of the Divine Providence."

     The statement that the impersonal form in former translations has always been respected, and in the present one always set aside, is not correct. The Rotch edition in n. 554, in the place cited above, for ut dictum est ("as was said") has, like the New York edition, "as I have said;" in n. 400, it has, "This also I have often seen;" in n. 413, observatum est is rendered "I have observed," and n. 79 has, for datum est percipere, "I . . . have been enabled to perceive."

616


The same edition is open to some of the objection made against that of the New York Society, as in ultimum coelum, mntioned above (n. zo7), which is rendered "lowest heaven," which seems to be no improvement over "outmost" as a substitute for the legitimate "last" or "ultimate."

     All of which seems to confirm the position taken in the Life, that there is room for improvement in the attitude of translators toward the text of the Writings, to say the least.

     Notice of this work would be incomplete without mention of the elaborate index, which the student, especially, will appreciate. In another issue it might be still more perfected and completed by comparison with the indexes of the Rotch edition and that published by the Lippincotts,--Barrett's translation. Under the first four letters of the alphabet we find in the Rotch edition the following entries which do not appear in the new version: Affinity, Book of Life (n. 236), Bullock, Care for the Merrow, Caterpillar, Changes, Coming of the Lord, Communion, Conjoined (n. 435), Continuous (n. 196), Dawn, Day, Day-break, Difficult, Distance (n. 146-8), Divine Human, Doves, Duration. The comparison we have not pursued further. Not all of these instances we believe, can be dismissed as being covered by other entries. A mind trained in theology would have given useful suggestions in classifying such entries as "Divine." We look in vain for the entries "Divine Good," "Divine Love," "Divine Truth," as they appear in the Rotch edition. More cross references would have been useful.

     THE July number of The New Philosophy constitutes Bulletin No. 3 of the Swedenborg Scientific Association, and its contents include minutes of the Third Annual Meeting of the Association; Reports of Committees and Officers; the President's Annual Address; Reports of the associate "Clubs," and three short papers: "The Study of Swedenborg's Philosophy," by Prof. Lewis F. Hite; "A Bibliography of Swedenborg's Scientific Writings," by Prof. C. Th. Odhner, and "Swedenborg on Tremulations," by Rev. Samuel Beswick; concluding with some interesting Editorial Notes.

     The reports of committees are by no means the least readable part of the number; e. g. that of the Editor of the Principia, on page 97.

     The tables of Plates referred to in the Scientific Works, evince the labor of the Committee and promise to be of no small value when the Association shall be in a position practically to make use of the data secured.

     Professor Odhner's paper is a clear and helpful statement of an indispensable need and the way to supply it. Until we can know what Swedenborg has written and how to get at it, we necessarily grope more or less.

     Professor Hite suggests a vital duty of the Association: to labor to arouse a real interest in New Church education, and thus in its science.

617


Church News 1900

Church News       Various       1900

     GENERAL CHURCH OF THE NEW JERUSALEM.

     Huntingdon Valley, Bryn Athyn, Pa.--Our beautiful country is at its most beautiful time. Who says that all things are dying? It is beautiful, regenerate old age,--harvest, not death.

     This year we, like the ancients, celebrated Harvest,--on October 3d. The Club House hall was made beautiful with all the good things of farm, garden and orchard. You know how very pretty some women look in country costumes, and how very funny some men can be. But like the ancients we had a religious introduction, Pastor Synnestvedt reading from the Writings on appropriate topics, with useful remarks. After that the fun. The married people of Bryn Athyn can be so very jolly and mirthful and gay on occasion, and the socials where they join in the dance are enjoyed best. Our kind hostesses were Mrs. Glenn and Miss Hogan.

     The annual meeting of the Bryn Athyn Society was held on October 1st. The Pastor in an address that tame right home to the people, with a simple impressiveness of which I can give no idea, spoke of the past year as one of tranquillity and peace, and quiet steady growth. Internal growth was his burden. If the Church only grows internally "all things will be added."

     A little brown cottage, that shows touches of our Bryn Athyn architect's graceful style, is being built on Mr. Synnestvedt's grounds, to accommodate temporarily the increase of little folks in the local school; but it is ultimately to be used as the Pastor's study.

     On October 7th the Bishop met us in Local Assembly. In the morning he preached on the text, "Be of Good Cheer, I have overcome the world" (John xvi, 32). During the service the rite of baptism was administered to Mr. Frederick S. Hughes, recently entered in the Theological School.

     In the afternoon the Assembly met and discussed-1, the best time to hold the General Assembly, and 2, the question "Is it essential that a priest of the New Church be a regenerating man?" As to the first, all were agreed, as last year, that the "19th" of June is the though sympathizing with those who feel differently (are there any left?). The second question is the same that was brought up at the public meeting of the Council of Ministers held just before the Assembly last June; of which meeting by the way no notice has appeared in the Life. On that occasion the time proved much too short and another opportunity to discuss the many points brought up was promised, and was here furnished. But after a very interesting discussion,--of which an account appears elsewhere,--the question was still left so open, for many minds, that it is likely to come up again.

     At 6:30 a recess was taken for supper, which was held in the Academy building and was prepared and gracefully carried through by the young people of that beloved institution.

     On Friday the 5th the second school social of this year was held. Mr. Walter Faulkner, of Pittsburg, was an invited guest. Among other things we enjoyed very much several recitations by Mr. Hughes. Mr. Hugh Burnham, of Glenview, also dropped in for a little visit.

     The venerable President of the Principia Club is now absent from Bryn Athyn. on a visit to his mountain home in Vermont.

     Sunday, October 14th, was rather memorable for an eloquent sermon on conjugial love.

     Among our recent visitors are included Mr. Jesse Burt, who on October 6th and 7th visited us on his way home to Glenview, from the Paris Exposition. Mr. Emil Gunther, of Harrisburg, attended our services on the 14th.

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     Miss Carrie Miller, a grand-niece of Mrs. Henry Grebe, of Baltimore, came among us on the 12th to make her home with Mr. and Mrs. G. G. Starkey.

     Mr. Samuel Klein, of Brooklyn, also has been visiting us on Sundays rather frequently.

     On the 18th, Bishop Pendleton left for Pittsburg and Chicago, on an episcopal visit. N.

     THE meeting referred to above by our correspondent, as not having been noticed, was a public session of the Council of Ministers, on June 12th, at which Rev. E. C. Bostock read a digest of passages on the enlightenment or illustration of the Priesthood, followed by discussion Mr. Bostock's position that evil of life in the priest has a detrimental effect upon his perception and illustration, was contested by Messrs. Acton, Bowers, Czerny, Hyatt and Odhner, and supported by Messrs. N. D. Pendleton, Starkey and Synnestvedt. The one side held that evils obscure the mind; that nothing enters the understanding except with the consent of the will; that the evil priest cannot extract genuine doctrine, but can only confirm what is taught by fellow-priests: that only those are in genuine illustration who are in the love of truth for its own sake; that for his best work the priest needs an interior perception, such as the external man.--whose illumination is only from the fire of a selfish zeal,--cannot have, for his zeal is spiritually cold, and his ministrations will not be interiorly satisfying; that an evil will more and more drawn down the understanding from its elevation into the light of heaven, whence it becomes more and more difficult for him to lash himself into a zeal for truth.     

     On the other hand it was contended that the state of illustration of the priest in his use, is entirely distinct from his enlightenment as an individual, the use being only adjoined to him, and being kept by the Lord distinct for the protection of His Divine Office of saying souls; that the Lord alone draws true doctrine from the Word; that a man who is faithful to his office as a priest? is a good priest, irrespective of his character as man; that often from self-love a man goes into uses which he sees will bring him honor and, gain, more thoroughly than a good man, who perhaps loses much of his vital force in combating his evils, and that hence the evil priest may be in even greater zeal for the things of religion--for others,--Paul being cited as an example; that there is no half way between what was claimed as the Old Academy Position (that a priest's ministrations are wholly independent of his state as to regeneration), and the position, that his ability to teach depends upon his regeneration.

     As indicated above, the discussion was left in an unfinished state.

     Two evenings later, Thursday evening, June 14th, the Council of Ministers held another public meeting, when Rev. J. E. Bowers read a paper on "Swedenborg as a Christian Philosopher, which is published elsewhere in this number.

     Afterward Rev. F. E. Waelchli read some apparently conflicting pages concerning the heaven with which the New Church is to be conjoined.

     The subsequent discussion seemed to center on the view that the formation of the First or Natural Heaven, effected through the Last Judgment, made new basis for all the heavens, whereby a new state was inaugurated, so that "the light of the moon became as the sun, and the light of the sun as the light of seven days." All planes were involved, and the Newchurchman of the future may be regenerated to any plane and go to any heaven.

N. B.-ATTENTION, CORRESPONDENTS! There is no "Bryn Athyn" Post Office. Huntingdon Valley is the address.

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PRINCIPIA CLUB.

     THE annual meeting of the Principia Club, of Philadelphia, was held at the club house, Bryn Athyn, September 24th. After the reading of the minutes of the last annual meeting, the recording secretary gave a brief outline of the work done by the Club during the past year, noting the points that had been discussed.

     In place of a report, the chairman read a letter from the corresponding secretary, Dr. Farrington, now of Chicago, in which the latter tendered his resignation; because he lived at so great a distance.

     The treasurer's report showed a small sum in the treasury, and that during the year there has been no expenses.

     In the election of officers, all of last year's officials were re-elected, excepting Dr. Farrington. The latter's resignation as corresponding secretary was accepted, as was that of Mr. Reginald Brown, of the Committee on Scientific Research.

     After this business was finished attention was called to the treasurer's statement that there were no expenses during the past year, and the question was asked why there should be dues when there were no expenses. Several suggestions, as to the possible uses to which the money might be put, were made, but none were acted on, and the subject was referred to the Executive Committee.

     The Club then briefly discussed Swedenborg's use of the terms "Animal Spirit" and "Spirituous Fluid." No one had studied the subject recently, but a number of speakers were of the opinion that by Animal Spirit Swedenborg generally means the fluid in the nerves, now called nervous fluid, and by Spirituous Fluid he means the fluid which is in the simple fibre and which thus is prior to the former and as it were one degree above it.

     The regular monthly meeting of the Club was held on the 15th of October at the club house. The meeting expected to hear an account of the Principles of Chemistry, from Prof. Vinet, but severe illness in his family prevented. In place of it the Club took up the consideration of the articles on the Hypothesis of Evolution in the light of the New Church, by Gilbert Hawkes, published in The New Church Review. Extracts were read from the 1st and 4th installments, and favorably commented on.

     Philadelphia, Pa.--On Sunday, September 23d, Bishop Pendleton officiated in the administration of the Holy Supper. After listening to an elevating discourse on the use of this holy rite, twenty-two members partook of the Sacrament.

     The regular Wednesday evening Doctrinal classes were resumed on the 26th. Thus far the chapters in Arcana Coelestia on Charity, Freedom and Conjugial Love have been read and commented on by Mr. Cronlund. After each class the singing for the following Sunday is practiced.

     Last Thursday evening a weekly class was formed by Mr. Cronlund, more especially adapted to the young folks. The object is to give a general view of the difference between the New Church and the old. The True Christian Religion will be used as a text book. Oct. 17, 1900. C. H. E.

     Parkdale.--On Sunday, September 16th, service was conducted by Rev. F. E. Waelchli. and on the 23d by Rev. E. J. Stebbing. Our pastor returned from his trip to London, Eng., on the 25th. On Sunday, October 7, Mr. C. G. Frankish, of Ontario, Cal., was baptized, a sermon appropriate to the occasion being preached by our pastor after which the Sacrament of the Lord's Supper was administered to twenty-five communicants.

     School was re-opened September 25th with 8 scholars; 4 boys and 4 girls. Doctrinal class, followed by Singing practice, was resumed on Wednesday, October 10th, and Young People's class on Friday, October 12th.

     The Society events since last writing have been a "German," which was new to us here, but much enjoyed; and a quilting "bee," at the Rouse of one of our members, at which the ladies did good work in the afternoon; the gentlemen came later and a very pleasant evening was spent with progressive euchre and dancing. C. BROWN.

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LETTER FROM GLENVIEW.

My DEAR LIFE:

     It isn't because there is nothing going on in Glenview that you get so little news. It is because-no matter; we are busy enough all the time.

     There were two new-comers this summer,--little Miss Phyllis Burnham and big Master Philip Pendleton. I might tell about how we had many visitors and enjoyed them, too, and how the school children gave a most successful play, "Cinderella," under Mrs. Junge's direction, with a "Sunflower chorus" as prelude; but that is all old news by this time.

     We did have a social in the country, of which the main features were a progressive peanut party and Mr. Harry Blackman's exhibition of his gramophone, which played all the popular airs, from "Hot Time to "Cavalleria Rusticana."

     We all have been present also at the annual business meeting, which was most successful because there was a small surplus in treasury and other places. The most important things were liabilities end disbursements; at least that's all the ladies remember of the proceedings.

     Mr. Jesse Burt is home from his eight-day visit to the Paris Exposition. He stopped at Liverpool on his return trip.

     Mr. Schreck stopped over night at Burnham's on his way to St. Louis.

     It is true that the Farringtons have moved to Chicago, but Chicago is a big place. Two of our city friends tried to call on this family one evening. They left their home a little after 6 o'clock and reached Edgewater at 9:30. After staying fifteen minutes they started for home, where they arrived after 12. They threaten to go by way of Glenview next time.

     There is to be a series of entertainments, beginning Sunday evening, October 14th. The committee consists of Mr. Klein, who has charge of the literary part; Mr. Seymour Nelson, who has charge of the musical part; and Mr. Junge, who has charge of the humor.

     The Friday and Wednesday classes are to be a little different this year, in that we are to alternate the singing and the doctrinal classes, instead of having them on the same evening. If we have doctrinal we shall dispense with singing; but we shall always have supper.

     On Saturday evening, October 6th, there was a dance-social in town, to which the young folks of the city "Convention" societies were invited. Owing to too brief a notice only six of these were present, but they added to the success of the evening. Mr. and Mrs. Junge acted as host and hostess.

     Glenview, Oct. 8th. T. K.

LETTER FROM MR. BOWERS.

     Illinois.--I arrived at Rockford, 87 miles west of Chicago, on September 11th. The members of the Church in that city, so far as known, are, Mr. John Gustafson and family,--ten in number,--and Mr. Karl A. L. Regnell. After the decision was made to go there, it was too late to be of any use to inform them of my coming. But the visit proved to be a very acceptable and useful one. On Sunday, September 16th, a meeting was held at the home of the Gustafsons. The two youngest children of the family were baptized; three sons were confirmed; and the Holy Supper was administered. In a very earnest manner those friends expressed their gratitude to the Lord for His goodness, in leading a minister to come to them just at a time when they needed and desired the presence and the services of one. They had not seen a minister since the Rev. J. E. Rosenqvist visited them, in June, 1898, and baptized Mr. Regnell and the members of the Gustafson family; who were then living; since then two children have been born.

621




     Indiana.--On my way eastward, a day was spent with members of the society at La Porte, and with the pastor, the Rev. E. D. Daniels. The latter had just entered upon the eighth year of his pastorate.

     Sunday, September 23d, was spent with Mr. Eric Haglind and his daughter, who live on the bank of Fish Lake, Elkhart county. Mr. Haglind came from Sweden to this State when twenty-five years of age. He became a believer in the Heavenly Doctrines in 1847; was baptized by the Rev. George Field; is now nearly eighty-six, and is still enjoying the use of his faculties. This was my fourth visit there, and, as the former ones, was much appreciated by these friends, living as they do in the great spiritual wilderness. Miss Anna M. Haglind was baptized by me, on September 25th; and she and her father applied for membership in the General Church of the New Jerusalem.

     The next place visited--for the first time--was Bourbon, Marshall county. My going there was unexpected, and unthought of even by myself, up to within about five hours before my arrival in the town. The night of September 26th had been spent in Elkhart, with a cousin whom I had not seen for forty years; went to Goshen on the following day; the only New Church person in the place was away from home. Then the list of isolated people was consulted, and the decision was to go to Bourbon. It was a clear case of the leading of Providence. A friendly welcome was received, with an invitation, the next day, to remain over Sunday. A meeting was held Friday evening, September 28th, at the residence of Mr. and Mrs. Hubert H. Tyrrell. Sixteen persons were present, four of whom are believers in the doctrines of the Church. Another parlor meeting was held at the same place, on Sunday evening, September 30th, and close attention was given to the discourse. The teaching seemed to be appreciated by some of the hearers. Much conversation was enjoyed with Mr. and Mrs. John D. Fogle, a young couple, who are intensely interested in the things of heaven and the Church. My newly found friends at Bourbon declared that the visit had been both pleasant and spiritually helpful and cheering to them, as it certainly was to me; and they very earnestly invited me to come again.

     An evening was spent with Dr. W. H. Stephenson, at Wabash; and the next evening at the home of Mrs. Mary Wade, in Marion.

     From the 3d to the 8th of October, the time passed pleasantly with Mr. George W. Defenbaugh and others of the little circle of the Church at Kokomo. We had many conversations on the doctrines, and on matters relating to the Church, and two meetings were held.

     Today (October 8th) I go to Richmond to visit Mr. James A. Powell; and after that my tour will be continued through Ohio. J. E. BOWERS.

THE CHURCH AT LARGE.

     Texas--New Church annals can hardly parallel the heart-rending disaster to Rev. H. C. Dunham, in losing his entire family in the great storm. All who can should read in the Messenger of September 26th, Mr. Seward's account of the nobility with which Mrs. Dunham met her fate; and Mr. Dunham's pathetically self-contained and self-ignoring letter in which he barely touches on his loss, and expresses his willingness and interest in continuing to minister to the stricken Galveston Society. He says: "What we all need here is that hope, cheer and strength which can only come from earnestly uplifting the thoughts and affections to divine and spiritual verities." In the issue for October 10th he publishes a few feeling words of thanks for many messages of sympathy, which he says "have not only been deeply appreciated as of real and blessed assistance in uplifting my mind to the glorious realities of that better world which now alone holds the dear departed, but also in greatly brightening the earthly vistas of what otherwise would seem a desolate and lonely pathway."

622




     The means for rehabilitating the unfortunate Galveston Society have been furnished by the church at large, through a Fund established at once for the purpose (Rev. S. S. Seward, of New York, in charge), $1,800.00 having now been raised. At first the Society thought that their organization had been as it were swept away; but their church proved to have suffered less than others, and with the active improvement in the city and the prompt assistance of the Church, their discouragements fled, services have been resumed, repairs are going forward, the only family left really destitute has been provided for, and the only family that left the city is likely to return.

     THE ENGLISH CONFERENCE.

     Although unavoidably belated the following partial report--condensed from Morning Light--of the annual meeting of the General Conference of the New Church, is too important, as recording proceedings of so large a body of receivers of the Doctrines, to be omitted from these columns.

     The meeting was held in Bath, opening on Monday, June 18th, in the Hall of the Young Men's Christian Association, President J. R. Rendell in the chair.

     President's Report.--The President in his Report, notwithstanding a willingness to take the bright side, was unable to present very encouraging testimony as to spiritual progress. The replies to the annual question, "What are the chief difficulties in the progress of your Church?" record the following obstacles; lack of earnest conviction and the devotional life; indifference; love of self and the world; pre-occupation; parental habit of sending children to schools where they are taught Old Church doctrines; lack of proper training in the Doctrines of our Church; tendency to be satisfied with the present state of things; an insufficient estimate of the advantages of worship; and others of similar import. Among the more external are, want of suitable building; of money; an "unimpressionable neighborhood;" members removing; nature of employment of many, etc.

     The Secretary's Report--notes among other things that for the first time since the beginning of the practice of asking for reports on the Holy Supper, all the Societies report the administration of that sacrament. Methods for the religious training of the children are adopted by 65 of the 73 societies. House meetings, for reading and conversing upon the Doctrines, are held in connection with 10 Societies.

     Total membership, 6,434. The Camden Road Society, London, invite the Conference next year.

     The Editor of "The New-Church Magazine"--reports having received contributions from 29 friends in the United Kingdom and 4 in America; and that he has no difficulty in filling the columns, though wishing for a larger number of contributors. From a literary fund, derived from voluntary contributions to the amount of about $185.00, some of the writers had received a small honorarium.

     Concerning the Conference Library a bibliographical catalogue is reported as in preparation, and the Committee calls attention of the Church at large to the suitability of depositing books, and also documents. of historic interest to the Church, in the Library.

     In spite of all possible efforts to make what seems to be an unpopular scheme, popular, the Half-penny per week Fund reports but about $740.00. The object of this fund is to re-inforce the Augmentation (Society aid), Building, and Pension Funds.

     The Thousand Guinea Fund--designed to be a 20th century thanksgiving fund,--reports the whole amount promised or paid.

     The Council,--acting according to minutes 111 and 169 of last year, as the result of their deliberations recommended a number of time-saving changes of procedure.

623


The third of these consists in appointing a committee to co-operate with the officials in revising each day's minutes, and to report thereon at the next morning's sitting. Another item deals with resolutions of condolence, memorial speeches, etc., in summary way, the Secretary to furnish a list of the names, the retiring President to prepare the resolution, and the speakers to be selected by the President.

     Isolated Receivers.--The connection between these and Conference consists usually of a circular issued by the Committee, and (later) an Address from the President. The Committee look to the work of missionary ministers for results among the isolated, rather than to correspondence by mail as a means of learning and meeting the needs. The missionary ministers are, Revs. Joseph Deans, Peter Ramage and W. H. Claxton. "In sending his report Mr. Claxton suggests that the Committee should keep prominently before the Isolated Receivers the necessity of their children being received into the Church, through the orderly gate of baptism, and that, as they grow older, a course of New Church instruction should be provided for them."

     Fifty-seven Free Lending Libraries have been established during the 12 years of this Committee's work. The register now contains the names of 983 Isolated Receivers, resident in 416 localities, compared with 949 and 412, respectively, last year.

     Missionary lectures this year, as meetings of all kinds, had been greatly affected by the excitement caused by the war in South Africa. Last winter, too, in England as in America, seems to have been one of unusual sickness, seriously affecting all Church work.

     Italian Mission.--Work in Italy in the past year has been very seriously interfered with by the long illness, ending in death, of Madam Scocia, and the consequent inroads on the health of Professor Scocia.

     Magazine.--The main efforts of the Committee have been directed to distributing the Magazine outside the area of the organization of the Church, and to promoting a subscription list to cover the expense so incurred.*** The work is one of public utility as well as of Missionary use to the Church. Regularly, month by month, 441 copies of the Magazine are distributed without charge, as follows: 365 to Public Reading Rooms at home, 49 to Public Reading Rooms in the Colonies, and 27 to Isolated Receivers who make Missionary use of the Magazine.

     * * * "The Committee recommend that the distinctive teaching of the New Church should be maintained throughout the Magazine, in order that its pages may show to the world the they do not merely represent the teachings of one other denomination of Nonconformist bodies, but that by means of the Writings of the New Church, there is now revealed to mankind a dispensation of truth not hitherto made known.

     Foreign and Colonial Missions.-- The Rev. C. J. N. Manby, of Gothenburg, has been assisted this year by a grant of L20. The Committee records with pleasure the assistance rendered to Mr. Manby by the Board of Missions of the General Convention in the United States of America, in forwarding him the sum of $50.00.

     The sum of L10 has been granted to the Rev. F. Goerwitz, President of the Swiss New Church Union.

     The attention of the Committee has been directed during the year to Lausanne, Switzerland, where Pastor Charles Byse, once a minister of the Protestant Church in Brussels, has been delivering addresses on Emanuel Swedenborg and his teachings, of which some have appeared in pamphlet form, under the title Un Homme Inconnu ("An Unknown Man").

     For an account of Pastor Byse's interesting career, as also for a review of his pamphlet, see New Church Magazine for March.

     The grant of L10 has been renewed to Mr. Franz Krupka, who continues to reside at Gyorkony, but pays occasional visits to Buda Pesth.

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Gyorkony is in an agricultural district, and the society there has suffered by emigration to America. The Magazine may publish soon likenesses of the New Church workers on the Continent.

     A selection of tracts being posted to several addresses, given the Committee by their correspondent in St. Petersburg, Russia, the packages were returned, marked Defendu ("Prohibited") by the authorities. On the other hand copies of the Magazine and the circular letter were delivered to the same addresses.

     Of the Magazine for August, 1899 (Conference umber), 160 copies were posted to isolated receivers abroad. To organized societies one copy each was sent. A fraternal letter signed by the President of Conference, and the Minutes, were sent out. There is abundant evidence that the Magazine was greatly appreciated, in some cases eliciting financial recognition. A letter from Mauritius expresses sympathy with the Committee's work, says that the society remains stationary, and the community around shows little interest in religious matters, perhaps none in New Church truths. An ordained minister is desired, but funds are lacking, and some of the members are averse to applying to the Government for the assistance which [we believe] is conceded to other small religious circles.

     In the gold-fields of Western Australia a Swedish Newchurchman, Mr. Hellberg, has been speaking publicly for Swedenborg and the teachings of the New Church.

     Enquiry by Mr. Buss, corresponding member for New Zealand, demonstrated the impracticability of sending a missionary minister to that colony [owing, apparently, to lack of "spontaneity," on their part].

     The Address of the incoming President, the Rev. J. T. Freeth, seems to have been directed against the tide of "permeationism" sweeping through England. Referring to the use of the distinctive organization of the New Church in the way of proclaiming the 'things heard and seen' by Swedenborg, at this time when, "in face of indifference, agnosticism and much positive unbelief, the current spirituality is more a hope supremely desired than a splendid conviction based on certain knowledge," he says,--"But it seems that having served this use we are to be 'absorbed.' We are to end as a vanishing quantity. The little one is not to 'become a thousand nor the small one a strong nation.' Our scanty numbers and tardy progress are forecast of the final swallowing up of our organization in other Christian communities.

     The speaker openly challenged such a theory. It is a source of weakness; it chills zeal; it will never breed a race of martyrs, prophets and evangelists. "Imagine the disciples of our Lord accepting this doctrine of temporary use....Imagine Paul urging on his fellow-workers and in the same breath informing them that, all the same, they will be absorbed,--lost in the hosts that opposed them! "But Christianity never was absorbed; the new can never be absorbed by the old. The ancient world was not conquered for Christ by amiable forbearance with the errors of heathenism, nor by men brooding over their own extinction;" but "by strong, clear, emphatic unhesitating assertion of the Lord's teaching,"--by "stern repudiation of the false, none the less unmistakable because charged with the very spirit of charity and brotherhood." "And I say to you dear brethren, that in relation to this New Church to which we belong, our strength lies in our distinctness. Our power is in the definiteness of our principles. Our success will depend upon the sincerity of our belief, that we are not going to be absorbed, but to conquer.

     A Certificate of Ordination was granted to the Rev. C. A. Hall, who had been ordained during the Year by authority of the last Conference.

625




     Visitors.--Mr. W. Kitch, of Cape Town, South Africa, and Mr. C. G. Nicklin, of Melbourne, Australia, were accorded a seat in Conference with privileges of the floor.

     Conference Sermon.--Rev. James F. Buss was appointed preacher for next year.

     Recognition of the Departed.--Rev. J. R. Rendell moved an omnibus resolution recording the loss to the Church on earth, of Revs. Richard Storry, and Charles H. Wilkins, Mr. R. L. Lowe and Mr. E. Bridge. Mr. Broadfield as the oldest friend of Mr. Storry, being called upon to speak of Mr. Storry, spoke of his modesty, which impelled him to decline a call to the Cross Street Church, with its traditions of great men; and mentioned also his service as one time editor of the Magazine. When preaching he seemed to the speaker as under inspiration, and he "was one of those Swedenborgians who read Swedenborg." Rev. W. Westall, in seconding, spoke of the earnestness of early New Church men and ministers. "That state has passed away, but to revive it we have only to emulate Mr. Storry's example and devotion, and live in the bonds of charity with members of other denominations." [Why other denominations! for if we cannot live in such bonds with our own members we will hardly do so with others, while if we do so live, really, we shall hardly show lack of charity in any way. For a very appreciative account of Mr. Storry see Rev. Jos. Deans's article in The New Church Magazine far May--ED.]

     President for 1901.--Rev. J. T. Woodford was elected.

     Swedenborg Scientific Association.--A communication from this body was referred to the President for suitable acknowledgment.

     Ordination of Mr. W. E. Hurt.--Mr. Hurt is a reporter to The Times, but wishes to minister to a society which is unable to pay for his services. Rev. W. A. Presland, as his theological tutor, testified to his ability and fitness, and his ordination was agreed to.

     Students Re-adopted.--Mr. Harry Deans and Mr. W. R. Horner were re-adopted. Also Mr. A. J. Wright, under conditions to be arranged with the College and the Students' Aid and Ministers' Aid Fund.

     Recognized Leaders.--Certificates of recognition were granted to Mr. Arthur Wilde, of the Heywood Society; Mr. Henry Best, of Hull; Mr. E. Seddon, North of England Missionary Society. An application for Mr. A. F. Ferguson, by the Besses-o'-th-Barn Society, fell through, in the absence of some necessary document.

     Service for the Young.--A motion in favor of adopting a bright, monthly week-night service by the Junior Members and kindred Societies, was carried, being the occasion of remarks testifying to the importance of keeping the young of the Church. Rev. H. G. Drummond's were perhaps the most pertinent, in saying that the most effective method was to get at the children through the parents, and to begin 20 years before they attain adult age,--that until New Church parents realize their responsibilities we cannot reach the children.

     Discussion of Religious Subjects and Practical Work.--A motion that the time gained by the changes in the order of proceedings, be set apart for the consideration of these, was lost.

     Impressing the World.--A motion that the Conference endeavor to find more effective means to impress the world at its annual sessions was referred back to the committee, the chairman, Rev. I. Tansley objecting.

     Liturgical Services.--After a debate motions were passed authorizing the printing and circulation of such new services as the committee might approve; and the preparation and printing of a version of the Morning and Evening Services of the Book of Common Prayer, taking for its basis the one at present in use at Wretham Road, Birmingham. Next day, however, this motion was re-considered, and made to include all services which might in the opinion of the committee be satisfactory to the Church.

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     Paper on the Devotional Life of the Church, by Rev. T. Ashby.--This met approval and led to discussion.

     Editors.--Rev. J. R Rendell and L. A. Slight were reappointed as editor and sub-editor of The New Church Magazine. Mr. Gardiner was in favor of distinctiveness, and that the articles should not be watered, which drew from Rev. A. E. Beilby the opinion that neither the contributors nor the committee should be able to squeeze the editor, whom they must trust.

     Missionary Operations.--Resolutions were passed looking to greater vigor n the prosecution of missionary work, and a motion was made to occasionally hold a missionary meeting during Conference meeting.

     The late Rev. John Worcester.--In moving a resolution recognizing the services of the late Mr. Worcester to the Church, Mr. Broadfield characterized him as a man of high character and attainments, and referred to his works on correspondences. "We are not readers now, but all who read know his works. He was of a remarkable family. The father mellowed with age, was still a strong character; all his sons were strong men, but he the strongest."

     Pension Fund.--After much discussion resolutions were adopted looking to placing the Fund on a more secure basis, and pending the adoption of a final scheme Ministers are requested to contribute 2 per cent. of their present incomes, or 1 per cent, if the latter is under L100; and proposing that candidates for ordination be required to insure their lives, or otherwise contribute; or else renounce claim of benefit. A number of other features are here omitted.

     Twentieth Century, Celebration.--Conference cordially recommends the scheme of the Swedenborg Society to celebrate the opening of the century by publishing through the year a booklet dealing, monthly, with a leading doctrine of the Church in the language of the Writings; to be offered gratuitously to all clergymen, lay preachers, and Sunday-school teachers, Societies being invited to co-operate to their utmost.

     War.--Conference passed a resolution discouraging the war-spirit. The Life thinks that no one should question the need for curbing that spirit, no matter how undesirable it may be to go to extremes in the opposite direction.

     With the usual votes of thanks to the entertaining society and to the President, the Conference adjourned on Friday, the next day and Monday being occupied with verifying minutes.
MEMORABLE RELATIONS ADAPTED 1900

MEMORABLE RELATIONS ADAPTED       A. A       1900


NEW CHURCH LIFE.

Vol. XX.      DECEMBER, 1900.          No. 12.
III. THE COPPER AGE.

     THE next day Swedenborg received a further proof that the Lord had heard him when he prayed to be allowed to visit those who had lived on earth at various ages and learn from their own lips their ideas about marriage. The angel who had been his guide and companion on the two former journeys again came to him, and after mutual salutations, "Come," he said, "gird thyself. Today we will visit the Heaven-dwellers on the west. These when they were men on earth lived in the third or Copper Age. They live at the south, their dwellings running upwards in a northerly direction parallel to the west; they do not enter the north, but extend in that direction."

     Pleased at the prospect of thus learning more about the marriage life of the ancients, Swedenborg made himself ready for the journey to which he had thus been invited, and having joined his guide they started out on their way. They directed their steps to the south, a little to the west, so as to enter the heaven of the Copper Age at its southern end, for there dwell the most intelligent men of that heaven. And as they journeyed, they saw woods directly before them, though at some considerable distance.

     While Swedenborg and his companion are making their way to these woods, let us see who these men are whom they are about to visit.

     In the second or Silver Age of earth the greatest delight of men had been to study the science of correspondences, that thereby they might learn of the Lord and become wise in the things of heaven.

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They had received the knowledge of correspondences from the men of the Golden Age, who had been taught by the angels themselves and those wisdom had been handed down to their posterity by means of writings on wood and stone. By the study of these writings the men of the Ancient Church learned to see the Lord and the things of heaven in all that was around them; and thus they used correspondential images in their worship, and their speech and writings were for the most part in the language of correspondences. Thus studying correspondences, with the earnest desire to see and worship the Lord and to have communion with the angels, these men of the Silver Age grew wise and upright in the sight of heaven.

     But in the course of years evil began to creep in, and the science of correspondences was used for evil purposes. Wicked men, instead of studying and using correspondences to learn of the Lord and to worship Him, and to hold speech with the angels of heaven, used them to have speech with evil spirits, whom they worshiped and who pave them power to do works of magic. The magicians of Egypt were of these wicked men who thus used the science of correspondences and were thereby able to perform their miracles in the sight of Moses. And as evil men increased, the worshipers of the Lord became fewer, the Wisdom of the ancients became well nigh lost; until finally the Silver Age disappeared from off the earth, driven away by the wickedness of man as the Golden Age had been driven away before.

     There were, however, some left who loved the Lord and obeyed Him; but they were not among the learned, for all these had turned aside to magic. The good who were left were the more simple nations, who lived in charity toward each other. By these people the writings of the wise men of the Silver Age were carefully preserved; and from these writings and from tradition they learned something of the use of correspondences in the worship of the Lord; and from this knowledge they placed in their temples, in their public places and in their homes, images corresponding to the things of heaven But though they knew about the science of correspondences and used correspondences in this way, still they were not wise enough to study that science deeply, as their fathers had done before them, nor to see in the interior light of heaven the truths contained in the writings of their fathers. Yet in their own simple way they lived in love to the Lord and in charity to each other.

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     Principal among these writings which had been handed down to them was the Lord's Word, which had been preserved by the men of the Silver Age from the most ancient times. This they valued above all their writings; and though there was much in it that was obscure to them because of their ignorance still there was also much which they understood and from which they learned of the Lord, of His commandments and of the things of heaven. This Word has long been lost to Christians; for the Word which we have, which is called the Old Testament, was written in the time of the children of Israel, and the men of the Copper Age lived just before the time of the Israelites. Yet the Lord tells us that this Word will be found when it pleases Him to give it to the New Church.

     Among their writings the men of the Copper Age also had the writings of wise men of the Silver Age, from which they learned much as to the conduct of their life, and from studying which they were able better to understand the Word. Of these writings we have a few which have thus come down to us from the days of the Silver Age; one of them is the book of Job, which is generally bound up with our Word.

     But with all this, the intelligence of the men of the Third Age, and the love which their lives showed, was much inferior to that of the men of the preceding age, and therefore their times were called the times of copper or brass; for these metals are as inferior to silver as the natural good and intelligence of the Third Age was inferior to the spiritual love and wisdom of the Second.

     When Swedenborg and his guide reached the woods, they found them not a tangled forest or wild woods, but a large and beautiful grove of palm trees and laurels. Through this grove they passed, and continuing their journey they turned to the west. When they had arrived almost at the west, they saw a sight which might well have caused them to retreat. For there before them appeared great giants twice as big as ordinary men, whose evident purpose it was to guard the approach to the heaven of the Copper Age. And indeed such was their size and savage appearance that they would certainly frighten away almost all comers. Few would dare to pass them, for it could be seen at a glance that they would treat harshly any who came into their power.

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But these giants have no terror for those who come thither under the guidance of the Lord. These none can frighten or injure, for the Lord continually protects and guards them.

     When the giants saw our two visitors approaching from the east they went up to them, and asked in a loud and fierce tone, "Who let you in through the grove?"

     "The God of Heaven, answered the angel simply and fearlessly.

     And then the giants in, a milder manner and with a subdued air responded, "We are here to guard the western heaven of the Ancients; but pass ye on --for they felt the power of the Lord's presence with the two travelers.

     And so they passed on; but they did not proceed any further to the west, for they were now at the southern entrance of the heaven to which they were bound. This heaven did not extend into the west, but stretched from the south, where they were, upwards in a northerly direction along the boundary of the west. They therefore turned to the right and proceeded on their way.

     And soon from some rising ground they caught their first glimpse of the heaven where live the men of the Third Age of earth. In the distance, far beyond, they saw a great, high mountain reaching up to the clouds, where it seemed to end in a sharp point. Between them and this mountain lay a wide stretch of smiling country, bright in the clear light of heaven, and presenting a varied and charming picture of a happy and peaceful land. Plains, meadows, gardens and woods, all lay in beautiful variety before their admiring gaze, each adding picturesqueness to the view; while the whole scene was enlivened by the simple and pretty country homes which, shaded with trees and surrounded with bright gardens, dotted the country here and there and seemed to tell of the quiet and peaceful life of the inhabitants.

     Resuming their journey the angel and his companion went along a road leading through this country and after passing houses, fields and woods on their way they at last came to the mountain which they had seen in the distance. Up the side of this mountain they climbed, and after some time they reach the top. This they found was not a point, as it had seemed to be when seen from a distance, but a large tableland or plain, on which was built a spacious and extensive city.

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On entering, they noticed that the houses of this city were all built of wood, with roofs of large wooden beams or rafters; and on closer inspection they saw that the wood used in their construction was the wood of the balm tree,--a tree whose gum or resin has a sweet odor as of balsam and was prized by the ancients as an aromatic.

     After having walked along the streets of the city for some little time, passing citizens on their way, Swedenborg asked his companion what was the reason that all the houses were built of wood.

     "Because," answered the angel, "wood is the sign of natural good, and the men of the Third Age of the earth who live in this heaven were in that good. Copper also signifies natural good, and that is the reason why the writers of old called the Age in which these men lived, the Copper Age. The sacred buildings or temples of this city," he added, "are also built of wood, but for these the wood of the olive tree is used."

     He then described these temples to Swedenborg:-- "In their midst is the holy place or shrine, and here lies the Word, placed in an ark. This is not however the Israelitish Word, for it was given to the inhabitants of Asia long before the Israelitish Word was written. The Historical books of this Word are called, The Books of the Wars of Jehovah, and its prophetical books are called, the Enunciations; both of which are mentioned by Moses in the twenty-first chapter of Numbers. But at this day this Ancient Word is lost in the kingdoms of Asia and is preserved only in Great Tartary."

     It may be added that this Asiatic Word, of which the Angel spoke, was written in most ancient times, and that there were a great many copies of it in Asia. Moses saw some of these copies, and from one of them he took the first seven chapters of Genesis. He also quoted from it in the place in Numbers to which the angel referred. The quotations he there makes are these:--

     Wherefore it is said in the Book of the Wars of Jehovah, Vaheb in Suyha and the brooks of Arnon and the stream of the rivers which floweth down to the valley of Ar and leaneth on the border of Moab (Num. xxi:14-15).

     Wherefore the Enunciations say, Come into Heshbon, let the city of Sihon be built and prepared; for there is a fire gone out of Heshbon, a flame from-the city of Sihon; it hath consumed Ar of Moab, the lords of the high places of Amen. Woe to thee, Moab! thou art undone, O people of Chemosh; he hath given his sons that escaped and his daughters into captivity unto Sihon, King of the Amorites.

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We have shot at them; Reshbon is perished even unto Dibon, and we have laid them waste even unto Nophah, which reacheth unto Medeba. (Num. xxi:27-30.)

     One of the Prophetical Books of this Word is called the Book of Jasher, from which Joshua spoke these words:--

     Sun, stand thou still upon Gibeon; and thou. Moon, in the valley of Ajalon. And the Sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies (Josh. x: 12, 13).

     This Word is still preserved in China, and the Writings say: "Search for it in China and perhaps you will find it there among the Tartars.

     After the Angel had finished his instruction he led Swedenborg into a temple to which they had come in the course of their walk. There they saw that holy place of which the angel had spoken, and from it a great Light was shining on every side, filling the whole temple with its brightness.

     "That Light," said the angel, "is from that Ancient Word of Asia; for in heaven, all Divine Truth shines."

     When they came out of the temple they heard from some of the citizens whom they met that it had been reported to the rulers of the city that there were two strangers there; "and," the citizens added kindly, "you will soon be called before the judges to be examined."

     They had no sooner heard this than there came running up to them a public official who stated that he had been sent to summon them to the Court. They willingly accompanied the messenger

     and together they went to the centre of the city where the Court was. Here the judges were awaiting them; so following their guide they entered and stood respectfully before them. The judges then addressed them, saying, "Ye are strangers in this city; tell us, we pray, whence ye come, and what is the object of your visit."

     To this they answered, "We came through the grove of palm trees, and passed the abodes of the giants who guard your heaven; we then journeyed through the region where are the fields and the country homes. From the road by which we have come you may know that we have reached this city not from ourselves, but from the God of Heaven. As concerns the object of our visit, we have come to be instructed about your marriages, and to learn from your own lips whether they are monogamical, that is, marriages of one man with one wife, or polygamical that is, of one man with many wives."

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     At the strangers' last words the judges were amazed, and responded quickly, "Polygamical? What are polygamical marriages? are they not whoredoms?"

     Having said these words, called forth by their surprise at the mere idea of there being polygamical marriages in their heaven, the judges kindly welcomed Swedenborg and his angel guide to the city, perceiving from the fact that they had come through an intricate road and had safely passed the guard of giants, that they were sent by the Lord. And after consultation they appointed one of the intelligent men of the city to instruct the strangers in regard to that which they had come to learn.

     This man, after greeting Swedenborg and his companion, took them from the court to his home which he courteously invited them to enter. He then called his wife to his side, for through her presence he was better able to instruct his guests about the marriages of his people. When they were all seated the husband addressing the visitors, said:

     "We have commandments concerning marriages which are carefully preserved by us. They have been handed down to us from the most ancient people, men, who were in love truly conjugial, and who, while they were on earth, were in the power and strength of that love more than all other men. They now dwell in their heaven, which is in the east, in the most blessed state. We are their posterity, and they like fathers have given to us their sons Rules of Life. Among these Rules are also rules concerning marriages, one of which I will repeat to you. It is this: "Sons, if ye will love God and the neighbor, and if ye will be wise and happy forever, see that ye live with one wife only. If ye forsake this commandment, all heavenly love and all true wisdom will depart from you and ye will be destroyed."

     "As sons," the host continued, "we have obeyed this commandment of our fathers, and we have perceived its truth; for we saw that as far as a husband loves his wife alone he becomes an internal and heavenly man; and as far as he does not love his wife alone he becomes an external and natural man, and like the beasts.

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Such a man loves no one but himself and the imaginations of his own mind; he is a madman and a fool. And therefore every man in this heaven lives with one wife only, whom be loves. Polygamists, who have many wives, and adulterers who live with the wives of other men, and whoremongers who live with women not their wives, are not allowed to enter here. Their dwellings are outside the borders of our heaven, and there they serve as guards lest any should enter this heaven who is not in conjugial love. And if by cunning and deceit any others should pass these guards and enter, they are straightway cast out, polygamists being expelled to the darkness of the north, adulterers to the fires of the west, and whoremongers to the delusive lights of the south."

     "What do you mean," asked Swedenborg, "by the darkness of the north, the fires of the west and the delusive lights of the south?"

     Their host then explained that the darkness of the north came from the dense ignorance of all truth, which prevails with those who dwell there; that the fires of the west are caused by the burning loves of the adulterers there; and that the delusive and deceptive lights of the south are from the false notions of those who are cast out thither.

     Then, rising, he said to his visitors, "Come with me and I will take you to the treasure house of our city."

     They rose, and bidding farewell to their hostess followed their host into the street. Arriving at the Treasury they entered and were shown the many wondrous things which were kept there. First they saw tablets of wood and stone on which was writing; and their guide told them that these tablets were written by the men of the Golden Age. He then showed them the later writings of these men which were graven on tablets of polished wood. Next he showed them parchments beautifully written, and these he said were the writings of the men of the Silver Age.

     After he had shown them these various writings, he carefully and reverently brought out a roll of parchment which he handed to his guests." O this parchment," he said, "are written those Rules of Life of which I spoke to you." Swedenborg and his companion attentively examined this roll, and there they found under the rules concerning marriages the very words their host had recited to them in his home.

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They read, "Sons, if ye will love God and the neighbor, and if ye will be wise and happy for ever, see that ye live with one wife only. If ye forsake this commandment all heavenly love and all true wisdom will depart from you, and ye will be destroyed."

     When they had seen these and many other remarkable things preserved from ancient times, they left the treasure house, and the Angel guide, turning to their host and thanking him for his instruction, said, "It is now time for us to depart." Their host then ran to his garden and from a tree growing there plucked some small branches. These he tied into a bunch, and handing them to his guests he said, "These are branches of the native tree of our heaven, a tree whose juice has the sweet odor of balsam." They accepted the gift and having thanked their host they took their departure.

     The return journey was not made by the road on which they had come, for the angel guide led his companion by a way which led down the eastern slope of the mountain and thence directly eastwards to the place from which they had set out. This way was not guarded as the southern road was, for none but angels enter by the east. And in the descent of the mountain a wonderful change came to the branches which they were carrying in their hands. They no longer appeared green, for they had become branches of shining brass with their tips of gold. This they saw with joy, for it was a sign to them that they had been with the men of the Third Age of earth, called the Copper Age.     A. A.
CHURCH IS THE LORD'S 1900

CHURCH IS THE LORD'S       Rev. FRED E. WAELCHLI.*       1900

     * Delivered at the Fourth General Assembly, June 21st, 1900.

     The Lord's is the earth and the fulness thereof, the world and the dwellers therein. For He, upon the seas hath He founded it, and upon the rivers hath He established it.--Psalm xxiv, 1, 2.

     IN the Natural Sense these words teach that the world and all things pertaining to it are the Lord's. Man may acquire for himself the things of the world and call them his property; nevertheless they do not thereby in reality become his, but are merely goods placed under his stewardship by the Lord, in order that he may by means of them promote his own well-being and that of his fellow-men.

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     In the Spiritual Sense our text teaches that the Church and all things pertaining to it are the Lord's, and that He Himself founds it in man upon knowledges from the Word, and establishes it in him upon the truths of faith.

     The earth signifies the Church as to truth, and the fullness thereof, all truths in the complex; the world signifies the Church as to good, and the dwellers therein, good in the complex. The Church as to truth is the Church as to the love of truth from; the Word; and to love truth is to will and do truth, thus to be in charity; for charity consists in willing truths and being affected by them for their own sake. The Church as to good is the Church as to the love of good from the Lord, and to love good is to will and do good from love, thus to love the Lord; for in heaven, by loving the Lord, is not understood to love Him as to his person, but to love the good which proceeds from Him.

     The Lord's is the Church as to truth and as to good; as to charity and as to love; as to all things spiritual and as to all things celestial. All that constitutes the Church inflows from the Lord, and is the Lord's with man. Still, the Church cannot be founded and established in man unless he as of himself lay the foundation upon which it can descend and rest. This foundation consists of the knowledges from the Word and of the truths of faith. In our text, the knowledges from the Word are signified by the seas, and the truths of faith by the rivers. But upon these man cannot found and establish the Church. The Lord alone can do this, and therefore it is said: "For He, upon the seas hath He founded it, and upon the rivers hath He established it."

     By the knowledges from the Word are meant principally the knowledges from the literal sense of the Word, which man stores in his natural mind. Upon this most ultimate foundation in the natural rest all things spiritual and celestial, which constitute heaven and the Church.

     The Lord founds the world, or the Church, upon the seas, or upon the knowledges from the Word. The word "found" if derived from "fundus," which means the bottom; thence, the lowest foundation, upon which a thing can rest firmly, securely, immovably.

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The Church rests upon the knowledges from the Word as upon a deep, firm, strong foundation, and unless there be this foundation the Lord cannot found His Church in man.

     "For He, upon the seas hath He founded it, and upon the rivers hath He established it."--The rivers signify the truths of faith, or the interior things of the Word, which are all doctrinals relating to life eternal, to the Lord's kingdom, and to the Lord. Upon these the Lord establishes the Church. To establish means to make stable or steadfast. Its root is the Latin sto, which means to stand. That which is established stands fast or firm, and is therefore sure, certain, immutable, unwavering. The Church rests upon the knowledges from the Word, but stands fast upon the truths of faith. We think of a thing which stands as being upright, and thence, in a derivative sense, as just, right, genuine and true. The Church in man, when established upon the truths of faith, is a stable Church; it is a Church which is sure, certain, immutable, unwavering, upright, just, right, genuine and true. But if man does not have the genuine truths of faith, then a Church possessing these qualities cannot be established with him.

     The knowledges from the Word and the truths of faith man can obtain only from the Word of the Lord; and as the Word is the Lord in His Divine Human therefore the Lord Himself is the foundation upon which He founds and establishes His Church in man. Not only are the earth and the world the Lord's, but also the seas and the rivers upon which He founds and establishes them, for by Him were they created. Still, these seas and rivers cannot be in man unless he, as of himself, acquire the knowledges from the Word and the truths of faith.

     The Lord is at this day founding and establishing a New Church in place of the former, which has come to its end. But this New Church cannot be founded upon the seas of the former church, nor be established upon its rivers. The knowledges from the Word, which exist in the Old Church, are for the most part not genuine, and the truths of faith have all been falsified. Therefore the Lord has given to the New Church the true understanding of the knowledges which are to be drawn from the Word, and has revealed to it the truths of faith, which constitute the interior things of the Word. Only with those who are willing to view the knowledges from the Letter of the Word in the light which the Writings of the New Church shed upon them, and to receive the truths of faith revealed in those Writings, have within themselves the seas and the rivers upon which the Lord can found and establish His New Church.

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But in order that the Lord may found and establish it in them, they must, as of themselves, open their minds to the reception of the spiritual and celestial things which constitute the Church, and this is done by those who shun falses and evils, and receive the Lord, Who has conquered the hells and glorified the Human.

     "The Lord's is the earth and the fulness thereof, the world and the dwellers therein. For He, upon the seas hath He founded it, and upon the rivers hath He established it."--The Lord's is the Church, and He Himself founds and establishes it.

     The Church in general is constituted of those in whom the Church is; nevertheless the men in themselves, viewed in themselves, do not constitute the Church, but the Lord with them, just as the angels, viewed in themselves, do not constitute heaven, but the Lord with them; for the Lord does not dwell in any proprium of man and of angel, but in His Own appertaining to them. The angels acknowledge, believe and perceive, that there is nothing of good from themselves, but from the Lord, and that whatsoever is from themselves is not good; thus, that it is the Divine of the Lord that makes heavenly life in them, consequently that makes heaven. So must it also be in the Church. Everyone in the Church, who does not acknowledge and believe that all things which make the Church are from the Lord, is not of the Church. It is the Divine of the Lord which constitutes the Church, as it constitutes heaven, f6r the Church is the Lord's heaven on earth. Hence also the Lord in the Church is the All in all, as He is in heaven, and dwells in His Own with men as with the angels in heaven; yea, the Lord Himself is Heaven and the Church.

     The more fully the man of the Church comes into the acknowledgment, faith and perception that the Church is the Lord's, the more fully can the Lord found the Church in him upon the seas and establish it upon the waters, and thus impart to him the blessedness of heavenly life. The same applies to the Church in larger form, that is, to the Church as constituted of many in whom the Church is. A Church is a true Church, or a Church of the New Jerusalem, when there prevails in it the acknowledgment that it is the Divine of the Lord which makes the Church, and that He Himself is the Church.

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But this acknowledgment must be not merely of the lips but of the heart, and must evidence itself in the life of the organization, that is, in its attitude towards the Divine Truth, in its sphere of mutual love, and in the spirit in which it performs its uses.

     The attitude towards the Divine Truth on the part of a true Church of the New Jerusalem, must be that of the acknowledgment that the Divine Truth is the Divine of the Lord which makes heaven and the Church, and that within it are contained the good of love to the Lord and of charity towards the neighbor; and further, that the Lord in His Second Coming has revealed this Divine Truth in the Writings of the New Church, and that therefore they who would be of this Church must regard this revelation as that which makes the Church. An organization claiming to be of the New Church but not regarding the Writings as the Divine of the Lord puts forth a claim to which it has no right.

     The acknowledgment that the Divine of the Lord makes the Church evidences itself when it is of the life of a Church of the New Jerusalem, in the sphere of mutual love. Mutual love is a spiritual conjunction, such as exists with the angels of heaven, and nothing other conjoins the angels mutually with each other than their common reception of the Divine of the Lord. This also can be the only source of true mutual love in the Church, and when it exists from this origin all men are brethren, without regard to worldly rank or station; and if some be regarded more highly than others it is because they are to all appearance more fully imbued with a living acknowledgment that it is the Divine of the Lord, and not anything of their own, which makes the Church with them.

     In a Church of the New Jerusalem which acknowledges that the Lord is the All in all of the Church the spirit in which it performs its uses derives its quality from that acknowledgment. It recognizes that all its uses are the Lord's and not man's; that He performs them, man being merely an instrument in His hands whereby they are ultimated; and that all the love from which and all the wisdom according to which men as of themselves engage in the uses of the Church are gifts of the Lord's Mercy.

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     A Church constituted of men is a Church in so far as the living acknowledgment that the Church is the Lord's is the fountainhead of its life. It is therefore important that a Church should know how it can be led to this acknowledgment, and this it can learn when it understands what is involved in the word "for" which connects the two parts of our text. "The Lord's is the earth and the fulness thereof, the world and the dwellers therein; for He, upon the seas hath He founded it, and upon the rivers hath He established it." Man confesses that the world is the Lord's, because he perceives that the Lord Himself has founded and established it. So, too, man confesses that the Church is the Lord's, because he perceives the truth that the Lord Himself founds and establishes it. But the perception of this truth is not welcome to the proprium of man; for the proprium is disposed to claim for itself the credit for the founding and establishing of the Church. Men are of themselves inclined to believe that they have established the Church, with themselves and also with others, by virtue of a superior ability on their part to recognize the truth; yea, some who are associated with the New Church are so far carried away by this infatuation as to imagine that they can discover truths other than those which the Lord has revealed in His Second Coming, and by means of them build up the New Church; also that they possess the ability of perceiving certain weak points in the Revelation which the Lord has given, and that they can by eliminating these the better establish the Church. But even with those who do not go to this length, there is apt to be something of the conceit that they are deserving of a certain amount of merit for the establishment of the Church. Others again are disposed to ascribe the prosperity of the Church to the wisdom and prudence of its governors, or to the munificence of its members. But all such thoughts are infestations from the hells, which ever seek to destroy the Church. They must therefore be shunned; and when they are shunned then can there inflow from the Lord the perception that He Himself founds and establishes the Church, and that therefore He is the All in all in it, and is Himself the Church.

     The perception of this truth does not, however, lessen our responsibility in co-operating with the Lord in the establishment of the Church, but rather increases that responsibility; for we then feel that that which we do is not our own work but the Lord's, Who is the God of heaven and earth, and that His eyes ever rest upon us, observing whether we do that work from pure motives and in accordance with the laws of order which He reveals.

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Looking to Him, and to Him alone, we must draw from His Word the knowledges of truth and the truths of faith, so that His Truth may be the foundation upon which He can build His Church; praying to Him for help and strength against our inward foes, we must shun the falses and evils, which prevent the descent of the Church upon its sure foundations; and acknowledging that all our wisdom and prudence, and also all our earthly wealth, are from Him alone, we must use them, with hearts full of gratitude for the privilege of so doing, in the promotion of the life of the Church; never forgetting that we will some day be called upon to render an account of the use which we have made of the talents which He bestows upon us.

     The blessing of the Lord rests upon a Church of the New Jerusalem which acknowledges that the Lord is the All in all of His Church. In His Love He watches over it as a shepherd over his flock, guarding it from the assaults of the hells, and leading it ever more interiorly into the happiness of heavenly life. With thankful hearts will those who constitute such a Church confess the Lord, and sing:

     The Lord's is the earth and the fulness thereof, the world and the dwellers therein. For He, upon the seas hath He founded it, and upon the rivers hath He established it."--Amen.
MEETING OF PARENTS AND TEACHERS AT BRYN ATHYN, PA, JUNE 16TH, 1900 1900

MEETING OF PARENTS AND TEACHERS AT BRYN ATHYN, PA, JUNE 16TH, 1900       G. G. S       1900

     THE meeting was held in the Assembly tent erected for the meetings of the Fourth General Assembly of the General Church of the New Jerusalem, at Bryn Athyn, Pa., on the evening of June 16th, 1900. The attendance numbered considerably over a hundred.

     The President of the Teachers' Institute, the Rev. Edward C. Bostock, called the meeting to order at 8:15 P. M., after opening with the Lord's Prayer, repeated in unison, and the reading of the twenty-second chapter of Revelation. He announced the opening subject for consideration, "The Use of Hebrew in our Education," to be introduced by a paper by Mr. Klein, and invited parents and all present to ask questions and to take part in the discussions.

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     Mr. Klein's paper was published in New Church Life for October, and since many of the remarks that followed covered substantially the same ground as the discussion in the morning meeting of teachers, already reported, such are omitted here.

     Bishop Pendleton said that our belief in the study of the Hebrew might be expressed in two words,--it elevates and it separates. There is about the language a holy sphere,--it affects man, and elevates him above the spheres of the world and separates him from them. It has this sphere because it is the language of the Word itself. It is not only the most suitable language in which the Word could have been written, but it was actually provided for that purpose; for the Divine Providence is infinite in seeing needs. In the Hebrew the Divine descends to the very lowest ultimates with man. The Greek is not so ultimate, but is more rational, and the Latin still more so. But in the Hebrew there is little appearance of this; every word is a root--an ultimate picture; the language comes in contact with nature itself. The lowest or most ultimate is the most holy,--hence the Old Testament is more holy than any other revelation we have.

     Is this language to remain then for students alone? or is it to have a more general use? In the Academy we believe that it is; and that is why we began the study of it. The doctrine on the subject was so fully believed that it was pushed too far, it is true; but we must not make too much of that; neither of the reaction against it,--it did not hurt our faith in the use of Hebrew. There are necessary limitations to our study of it; there is not time in the school course to acquire a mastery of it; and it has been seen that an attempt to force the study of it would be an injury,--that it should be taken up with affection.

     Even in the study of art and poetry, for their successful prosecution one must be separated from a merely worldly sphere; and these studies are provided, in order that we may be separated at times from the world and its cares; but this is done most effectually by the things of religion,--they elevate us above time and space. At an advanced age it is not so easy to enter into a study of the language, but the affection which is awakened in children by the study of Hebrew may prompt them when older to enter further into it.

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     The Hebrew especially delights infants, because there is less of obstruction in their minds. The teaching of the Writings about Hebrew is not put there merely to be read, but to be acted on; but like other things it must be applied with rationality. Let us not drive and urge, so that the study become a mere burden. We treat it now in the schools as part of religious instruction, that it may perform its own legitimate use; and the children when they grow up will thank us for what we have done.

     Mr. Swain Nelson said he had observed the delight children take in learning Hebrew, and asked what use that delight would perform in old age.

     Mr. Bostock said that the use is in the storing up of remains; for while the Hebrew is read the celestial angels enter into that delight which is felt by the children and into the celestial sense of the words read, and while the delight seems to be in the reading of the Hebrew as in the reading of a story, it is really the delight of the angels who are with the child and who communicate their delight to it; and the remains which are thus stored up will serve for the growth of love to the Lord, of love toward the neighbor, and of love for the Word; for the delight becomes infilled with truths.

     Mr. Price had taught pupils of all grades, Hebrew, and though a few who had begun after the slate of childish affection had passed, had shown some distaste he had never seen it with the little ones. The lack of linguistic ability in some is cause for some discrimination in treatment, though not a reason for stopping the work in that branch.

     Mr. George A. Macbeth thought there was not good ground for apprehensions and doubts with regard to teaching Hebrew to children. We are not yet far enough advanced to judge of the effects. It is scarcely one generation since it began in the schools; and he for one was surprised that it had ever stopped; it is sometimes difficult to get a thing started. He had no doubt as to the good effect, and he testified to his delight in merely recognizing a word in Hebrew, as the word Jehovah, for instance, and others did likewise he felt sure.

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     Bishop Pendleton explained that the study of Hebrew had never been stopped, in intention, though there had been a reaction. It was discontinued for a time in the Local School here, for lack of a teacher, but the intention had been all along that it should go on.

     PRECIPITATING THE STATES OF CHILDREN.

     This subject was taken up at the suggestion of Mr. Bostock, who said that he proposed it because often parents are not careful enough as to their children's reading and theatre-going, not realizing that what may be good for an adult may be not at all suited to the immature states of childhood. He thought there is harm in introducing a child too early into knowledge of the state of conjugial love. Most of the love stories now written depict the first state of love, which emulates conjugial love but which often does not go on and grow into true conjugial love; whence the child derives erroneous views which may prove detrimental to the growth of a truer idea, and may mar the orderly development of that love with himself when he arrives at manhood. The speaker had no rules to suggest, but wished to have the subject considered, as he thought that by many it had not been. He thought it desirable to retain as long as seems useful the states of charity and innocence in which children are; for while it is true that Providence guards the states of children, yet it is possible to hasten some of those which ought to come later in life.

     Mr. Starkey said that the subject goes back to the beginning of things; that if we knew more of the human mind, especially of the affectional mind, we might make fewer mistakes. But we live too much on the surface, are ever striving after things visible and tangible, trying to bring about effects, or ultimate results; and we show this in our bring-up of children, by exciting their attention even as infants, and directing it to the world around us,--hastening the development of their tender, unformed faculties, and calling forth, prematurely, external ideas and affections when we should be leaving them to the angels and the affections they are seeking to nurture in their own wise ways: for the age of infancy, we are taught, belongs to the angels. But when the state is forced the self-hood of the children is brought into activity before its time; they become self-conscious, and see in their surroundings so many reflections of themselves, of their wills notions; whereas their surroundings ought to be made means for taking their thought out of self, and directing it to innocent things of charity and innocence with their playmates, guardians or parents.

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And we can effect this forcing without being aware of it,--by our very spheres. If we look on our children with a sort of worship they will feel it. The speaker did not want to overdo the matter, yet he believed that we might even look too much at the children,--too hard, too adoringly.

     Mr. Joseph Kendig thought the subject a very important one. From long experience he appreciated its difficulties and was glad of this opportunity for hearing it discussed.

     Mr. Swain Nelson said that while states should not be forced, neither should we refrain too much from showing our interest and fondness for the child,--should not show coldness. There is an affection which it is proper to show and to which the child responds. Mr. Price considered Mr. Starkey's remarks good and applicable as reminders to older children and to men, in the treatment of infants, but as to demonstrations of affection he thought that we can trust the instincts of good women with their children.

     Mr. Bostock remarked that the instincts even of good women may be improved by instruction, and by calling their attention to the fact that it is impossible to injure the states of children.

     Mr. Starkey remarked that when it comes to considering "being good" we reach a subject impossible to discuss; for no one knows what his own good is: we certainly none of us have too much of it, even our angelic better halves. Even the best of the other sex are not exempt from mistakes in this respect.

     Mr. Synnestvedt said that the subject is very wide. The period of preparation of the young is longer the higher we go in the scale of order of creation. The difference in this respect between man and animals is very great. The latter are born with full knowledge of their lives, while man takes up about one-third of his life with the formative period. He is born with no knowledge in order that he may learn all. Negro children develop sooner than those of whites, but they stop sooner. The white child seems at first less perfectly formed, his mind in a more chaotic condition; but he is better for it. The best growth is slow growth. The precocious child does not in the end secure as much as a slower one. The Patriarchs were slow in development, being weaned as late as two years, and they did not reach manhood until forty.

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The first decided change in the life of the infant is that of being weaned. Then comes the entrance to school, about the age of seven years, for up to this time the child is with the mother and it is desirable not to change this state and give scientific instruction too soon. The Kindergarten, too, often violates the infantile state which it was intended to conserve; and makes prigs of the children, or at least makes them precocious. Froebel himself taught real truths but he has been much misunderstood. In the "school of the mother's knee," as Pestalozzi calls it, the child learns more than he does anywhere else. He is then about half through the formative period, for as a child of seven or eight years is half the height of an adult so it is about half formed mentally. Like a tree; if marred in this tender age it will always remain crooked. Sending the child to school makes quite a change of state, introducing it into a new good, and among spiritual angels. This state lasts from the age of seven to fourteen, roughly speaking. During that time the child should not enter much into the social life of adults.

     As to the love stories which children of this age read, the speaker thought that their influence would be much worse were the children not protected by their state of innocence. They do not appreciate the love passages nor enter into the state of the writer. This mitigates the harm. Yet such books belong properly to a later age.

     This state is followed by that of the natural rational,--Ishmael, the wild-ass, which kicks against authority. But parents should still keep some control over the youth, in order that when the time comes he may the better control himself. In the present state of the world, and especially in this country, this lack of sufficient control constitutes a danger. There is a tendency nowadays to advance youths and young men to positions of trust and responsibility or into other states in advance of their age and strength, physically, mentally and morally. How often we see a boy of sixteen with the air of a man, from having been put to a man's work and responsibility.

     A child or a youth, initiated too soon into an advanced state, never really comes into that state, but assumes it intellectually, lacking the affection which is proper and peculiar to it, because that affection is not yet ready to be formed; thus he never comes into the genuine delight of it.

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This applies to the female sex also. Girls seem to be anxious to be "grown up" even more than boys.

     Mr. Pitcairn dwelt upon the importance of not striving to attract the attention of young children. We do not leave children enough to themselves; we call them away from the company of the angels and insist upon their attending to us. The danger of spoiling children is perhaps even greater on the part of friends and relatives than of parents. We have much to answer for. What has been said points to the wisdom of the idea impressed upon us in the past, that for the little ones the wisest teachers are needed, those who understand their tender and undeveloped states.

     Mr. Waelchli agreed as to this danger, but thought Mr. Price had pointed out a serious danger in the other direction, depriving the child of tokens of the mother's affection. He had heard of mothers who were afraid to caress their own children freely.

     Mr. Swain Nelson supported the last speaker's remarks.

     Mr. Starkey also agreed with Mr. Waelchli and Mr. Price, that there should be a free and unrestrained expression of affection between parent and child. But the affection itself on the part of the parent may profitably be made the subject of some observation and self-restraint. We may love our child for its innocence and its possibilities of becoming an angel, or, we may possibly love it because it is our own, and for the merely external graces it exhibits, the characteristics and ways that reflect ourselves: the latter is a sort of idolatry; and when in this spirit we hang upon the child with devouring eyes and devoted sphere and treatment we appeal to its dawning proprium.

     On the other hand he spoke strongly against the tendency to repress affection, which finds advocates in the world and perhaps by some among us who have not sufficiently viewed the matter from all sides. In spite of what doctors tell us about cradles being injurious and despite the rather common belief that the best way to do is to train the child to lie down and go to sleep when told, in a motionless crib and in the sole company of its own thoughts (or what stands to it for thoughts),--he was not at all sure that the best way for a babe to go to sleep is not at the mother's breast or rocked to sleep by a mother's lullaby. We cannot without risk throw aside the customs of ages, unless we see very clearly, in new light, a better way of doing things.

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Let the children be nourished like the tender little plants they are, with all luxuriance of affection, but let it be an affection chastened by a recognition of our tendencies to human idolatry and to self-worship, which are especially strong with regard to our offspring.

     Mr. Acton counseled avoiding a sphere of anxiety toward the problems of rearing children. The Lord implants the love of offspring in us, stronger in proportion to the helplessness of the child, and in the first age this is as a shield against evils of the mother's proprium. Thus likewise does the Lord remove the effects of many of the mother's mistakes. He repeated that he feared, and indeed had seen instances, of the bad effects of too much anxiety in our work of education.

     Mr. N. D. Pendleton said that he supposed that we all have some tendency to stimulation,--some particular form of it to which we are prone. This one dreads one form of it, that one another. The highest form of mind is what is called "well-balanced." In all things we should act with a well-balanced mind. The form of stimulation which the speaker said he especially dreads, is that which is effected by "the hickory,"--punishment, intimidation. He was not an advocate of "love-rule" entirely, but he believed that a large part of childish deceit is brought about by an uncontrollable fear of a severity so great that the child has not the courage to face the punishment in store, so that it lies out of its peccadilloes. He believed that the Church would come to have more and more sympathy with the childish state. We are not to expect moral courage in a child,--to exact promises which a child cannot keep,--to judge the child by the adult's standard. He did not believe that we can root out hereditary evil by punishment, that worst form of over-stimulation. Let the child live out its life, and guide and correct, not suppress it.

     After a few more remarks, which were not taken down, the meeting adjourned. As with the reports of former meetings, the foregoing notes are chiefly based on the record of the Secretary, Rev. H. B. Cowley, to whom the thanks of the editor are due. G. G. S.

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NINETEENTH CENTURY 1900

NINETEENTH CENTURY              1900

     A STUDY IN THE HISTORY OF THOUGHT.

     IT is undoubtedly to be a function of the New Church to supply a want of which thus far the world has not even been conscious,--the internal history of human events, the history of good and truth, of evil and error, in short, of human thought and affection. The first steps in this field must necessarily be crude and incomplete, yet they must be made before we can expect the richer harvest of a riper state of the Church. The following sketch makes no other claim than as being an attempt to examine in the light of the Doctrines of the New Church some important phases of the history of thought in what has been well named "The Wonderful Century," considered in relation to their origins in the centuries that have gone before. No attempt is made to examine in detail the various fields of achievement which most directly appeal to observation. The records of progress in Science, Invention, Discovery, Industry and Commerce, the results of study in the domains of Theology and Philosophy, in Philanthropy and the Social Sciences, in Economics, and in Government,--all these are enlisting many of the world's ablest minds; and even when all has been said full justice will hardly have been done to the facts. But whoever writes, and whatever is written, it is safe to say that outside of the New Church there will be no disclosure of the real value and significance of all these developments, for the simple reason that outside of the New Church there is practically no knowledge of the real significance and value of earth itself, and of earthly life. There is little or no knowledge of what it means to have an external without an internal. There generally prevails ignorance, or indifference, as to the vital truth that the goal of earth is HEAVEN. True the word heaven remains on the lips of many, and with some represents an ideal which in its way affects their conduct; but as that ideal in most cases has been perverted by false doctrines and principles; a heavenly internal is usually lacking.

     Any one who is grounded in the principles of the New Church, which all center around Heaven as the goal and standard of earthly life, should be able to discriminate here and not accept appearances as being necessarily realities, knowing that heavenliness may be taken on by inwardly selfish principles; even as the holy externals of worship of the Ancient Church were many of them taken on by the corrupt Jewish Church-the very type of "an external without an internal."

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We may safely accept as being of the Providence of the Lord, the many conditions which. have brought about greater freedom and intelligence, a needful preparation for the reception of the rational doctrines of the New Church; but we must not confound the means with the attainment of the end, nor assume that the latter has already taken place. Certainly no instructed Newchurchman will ascribe to any internal or spiritual progress of the Church the improved conditions and the mental awakening that followed the Dark Ages,--that gave to civilization "new worlds" in more senses than one, and that led up to the Reformation and the restoration of the Word--the Source of all light. For the teaching is explicit that the Church was then not progressing but declining-hastening to its consummation. Even so we cannot assume that the wonderful development of externals at the present day indicates a corresponding internal improvement. There is an internal, namely, the use these things are to be to the New Church to come, and also to the heavens, to serve as a plane whereby the heavens may inflow into externals and maintain there that order which is essential to the maintenance of freedom and rationality, and so of the New Church. But because as yet human co-operation has hardly begun we may say that very little of such an internal has been established with men.

     A feature of this century has been the great increase and extension of natural freedom, as well intellectual as civil, rationality being a natural companion of freedom. Not less impressive than the abolition of bondage among the nations have been the breaking down of the tyranny of Church and of dogma and the universal spread of education. Without these the restoration of the Word would have been made in vain; the establishment of the New Church, impracticable. But it does not follow that men have made an internal use of the liberty and instruction vouchsafed them. The dissipation of certain gross forms of falsity, the liberalization of education and of government, the increase in institutions of benevolence, the improvement in remedial measures on various planes, and the abatement of many moral and physical evils and plagues,--all these exhibit the mercy of the Lord; they show the presence of heaven among men, in externals, but prove nothing as to its conjunction with human internals.

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     Despite the favorable influences that have been at work, as mentioned, it is no paradox to assert that the liberation of human reason has not made men more rational, in the true sense of that term. The Doctrines--which alone can give us a genuine psychology--teach that the true "rational" faculty is the faculty of seeing that truth is truth. This means, ability to see in natural effects their spiritual causes--in the things of earth the realities of heaven; it means that the rational is from heaven; and that its function is to unite earth and heaven. But by the reason or understanding men in general mean that faculty of thought which is derived from Nature, by the senses, and which enables man to reflect on natural thing and to establish in his thought their various relations, and if they would only stop here they would be on safe ground; but they go on and attribute to the natural understanding, whose province is that of Science, the ability to pass upon spiritual things, which are properly of intelligence and wisdom.

     Here is the fountain of all human error. The clear expositions of the Writings show that in the nature of things it is as impossible for a faculty which is formed from without,--that is by a posterior way,--to enter into that which is formed from without, by a prior way, as it is for the effect to enter into the cause, for the natural world to enter into the spiritual, or for the "camel to enter the eye of the needle:" a discrete degree separates the two realms.

     Philosophers know something of the natural rational, for the means by which it is developed are patent to the senses; but of the means by which the internal or spiritual rational is formed they know absolutely nothing. These means are "remains," the germs of good and truth which are implanted in the embryonic spiritual mind of man, by angel ministers and guardians, during infancy and also in some measure through later years. With the advent of adolescent life and the awakening of the natural reason, these heavenly rudiments of a spiritual reason become active also; and they give life to the natural rational also in so far as it assents to the truth and good of revelation and confirms them in faith and life.

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Thus is formed and developed the internal rational. By the natural rational man has science, by the spiritual rational he has intuition or perception. To his natural faculty and apprehension the Truth is presented as Revelation in scientific form, but as the spiritual truth of heaven it appeals to him by the "remains." But unless he yield to the spiritual incitement of these, they subside and quiesce; and if he immerse himself in evils they are as it were extirpated; and then the internal rational, which at first manhood is like a flower just beginning to burst, pauses in the first motion of the act, and closes up; it is opened only by repentance.

     When the natural-rational submits to the spiritual-rational the mind though as it were dual becomes more and more a one; the uniting medium being Revelation, the external of which is as was said, natural, but as to its internal soul, spiritual, being Truth from the Lord. This is perceivable only by the internal rational, or, by the natural rational form the internal. Then from the spiritual-natural light in his mind the man in whom the spiritual mind is forming sees all things of earth as having a meaning and significance derived from heaven. But if he acknowledges not God and revelation, then only the lumen of nature creeps into his mind, and that, in regard to spiritual things, is thick darkness. The beginning of all intelligence and wisdom with man is the acknowledgment that intelligence and wisdom are solely from the Lord; but the origin of all error and insanity with man is the belief that he is intelligent and wise from himself. In the Golden and Silver ages men delighted to be wise from the Lord, and thus after the age of Wisdom followed that of Understanding or Intelligence. But, as the race fell away, to those spiritual lights succeeded that of mere Science, which as was said in natural and mere darkness.

     From that time the history of human thought has been the history of human error. Retaining the memory or tradition of higher things men tried to grope their way back by sheer force of natural reason,--an impossible task. We may deal gently, respectfully with the errors of most of the old Greek philosophers, for in Divine Providence they were not yet ready for the clear light of the truths of faith; and such of them as acknowledged something of a source of truth higher than man himself, despite their largely scientific methods, seem to have derived from the reflected light of revelation that reached them from the Word, through devious channels,--not a little of practical wisdom.

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But the era of a true science began when the Lord in the fulness of time came and revealed Himself to the very senses, to the scientific faculty itself.

     Thus He stayed the downward course, turned the tide and inaugurated a true heavenly science, founded on the external knowledge of Himself in His own Divine Person, by which science He may lead the way upward to a restoration of intelligence and wisdom.

     We may suggest here a parallel between the chaos of religions prevailing in the ancient civilization at the time of the Lord's First Coming, and the extraordinary multiplication of creeds and "isms" which characterizes this the day of the Second Coming. Now as then the human mind is alive on the side of the world and nature but blind and numb toward the spiritual world. So that now even more than then, naturalism and infidelity tincture all the current of human thought, and in the human heart everywhere are raised altars to an unknown and invisible God. But it is peculiar to the age, that really irreligious thought assumes a quasi-spiritual and religious terminology; while the Christian name is claimed by those who deny the Divinity of the Lord. Hence to an almost incredible extent, the real quality of the age is concealed.

     We may note too the part which science played in preparing a state of some intelligence for the reception of the truths of the First Coming,--which were in more rational form than those of the Old Testament. The science and philosophy of Greece, derived in part from the Ancient Church, --made that nation a fruitful field for the immediate inrooting and spread of the new religion.

     The early Christian Church was only a transitional stage preparatory to establishing a genuine spiritual science deep in the very ultimates of nature, that is, of man's natural cognitions and scientifics. Before this could be effected all the Muses were to be called upon; historical and geological researches were to do their part; the scalpel, the microscope and the spectroscope were to tell their story of Nature in her least as in her greatest forms. Or rather it was to be left for the Servant of the Lord, endowed with eminent powers for the task, to scan the results of such of these natural instrumentalities as existed at his day, and then with the eye of a reason unclouded by naturalism, carry the analysis beyond the range of all conceivable aids to mere sense, and set forth the rational doctrine of forms as applied to the very leasts, innermosts and first beginnings of Nature.

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For it was necessary for Nature herself to be understood before a suitable clothing could be provided for that scientific presentation of the spiritual truths of heaven which constitutes the Second Coming; an accommodation made by the Lord in Mercy, to reclaim His perverse children, sunk in such depths of sensuous ignorance and falsity.

     In the light of the Doctrines it is not hard to understand at least in a general way the course of the Church, as she fell a prey to the lusts of spiritual domination, this being carried so far as to wrest away from the people the Word itself. And since the Word is the source of all light, even that of the natural rational, its withdrawal produced the Dark Ages. And when in Providence the Word had been restored to view, again the Church, i. e. Protestantism, laid violent hands upon it; but this time in a more insidious and dangerous fashion, by perverting it, and by enforcing false and irrational doctrines hatched from the literal sense, by the dogma that the understanding must be kept subordinate to faith. But the resistless course of Providence was to sweep away these meshes, too weak long to stem the rising flood of natural intelligence. But what took their place? Only another spider's brood of falsities, the inventions of natural reason, which, though more plausible because not repugnant to the dictate of the senses, contained no acknowledgement of the true source of light; and though in their efforts to reach heaven they piled Pelion upon Ossa it was only to flounder back upon themselves in a chaos of uncohering and clashing ideas and theories.

     Thus we find the Church of the Eighteenth Century, giving birth to Rationalism,--the system which places the test of religious truth in the human understanding,--setting in motion a flood of criticism and doubt, only to be caught in the Nineteenth Century by the return tide of Unitarianism, Naturalism, Darwinianism and Atheism. For the investigating spirit of Rationalism turns its back upon the revealed Lord of the universe, breaks into the sanctuary of the Word with unbashful forehead and profane touch, ransacking and vandalizing, in the name of what is known as "higher criticism," until nothing sacred is spared or left undefiled.

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True, the pages of the theologians and philosophers of that period disclose many thoughts which taken alone are truths, some of a high degree; but when these are connected with the fundamental principles of the writers they are seen to be falsified truths. Truth is true only when derived from the Truth itself, that is, the Lord. Take Schleiermacher, for instance, whose doctrine of absolute dependence upon a Higher Power appeals at once to the Newchurchman; who recognizes a perceptivity suggestive of that of the internal reason; and whose teaching that the ego and the non-ego, the soul and the universe, though apparently divided are united by the Divine which underlies, unifies and infills the whole with life, seems to make a grand foundation principle. On examination we find that the God on whom he would depend, and whom he makes to de the Unifier of the creation, is, not the visible God and Lord who came to His own that His own might see, and seeing know, and knowing love Him,--but an abstraction, called the Absolute, --indefinable and inconceivable,--formless,--with whom we are brought in contact indeed as the transcendental Cause, but whom we cannot see, still less know, far less be actually and consciously conjoined with. (Jesus he makes to be but one of many forms of "Mediation,"--"a man, in whom the divine spirit works as perfectly as it possibly can in humanity."*
     * Das Leben Jesu (posthumous, 1864).

     And so with the other philosopher-theologians; if amid the troop of their barren ideas you catch sight of one apparently living and comely figure, turn it about and you probably reveal a fair-faced but hollow-backed elf. Each one tears down what the other builds up, boasting that his own is the only system that will live, meanwhile vilifying the Lord and rending His garments,--the truths of the letter of His Word. Averting themselves from the Sun of Heaven, shining bright above their heads in the Person of the Lord Jesus Christ, they turn aside into by-paths of mist and phantasy, beckoning on their deluded followers with the promise of showing to them the arcana of "First Principles" in which may be seen a reflection of the invisible, unknowable God of the Universe. With opaque vision staring out into the depths of vacancy, both the blind and their blind leaders stumble into the pit of infidelity. Not that these men rank themselves with infidels, but with few if any exceptions their systems involve principles in one way or another fatal to the Divinity of the Lord.

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Thus they contribute their part of confirmation to the teaching of the Writings, that from such a system as that of the Nicene and subsequent Councils,--with its worship of several gods as one, its divorce of faith from charity and of remission of sins from repentance,--the logical out birth is Arianism, which, though apparently disowned and crushed, raises its head again and "rules secretly even to the end." (T. C. R. 638). It is instructive to study in what various and often unsuspected forms these fundamental heresies appear and re-appear in the different developments of modern religious thought. For instance, in many so-called Christian philosophies Charity or good works are apparently rescued from their degradation in the "faith-alone" system, but only to be elevated with secret mockery to a fictitious sovereignty under which each man is allowed to make his own standard of what is right!

     What is most impressive is, however, to see how Providence, making the most of conditions, uses newer forms of falsity to loosen the hold of old ones, to the end that the human mind may not become so sunk in the ruts of confirmed principles as to take away freedom of thought from among men. The efforts of mere human reason at least have resulted in exposing such absurdities as the old three-headed god-head; an impossible God of contradictory and un-Godlike attributes; a religion in which good works are not essential, and in which reason has nothing in common with saving truth, but the corner stone of which is a righteousness imputed or rather imposed on man, he having no power to move hand or foot in spiritual co-operation. From these and other phantasies reason may revolt even in the light of common sense, and in "Rationalism," as contrasted with the Old Theology, there is a vein of natural common sense. But falsities can be really seen in full light and can be rooted out, only from fundamental principles of the Truth itself; and these Rationalism did not have but instead the fundamental falsity that man can find out theological truth by his reason, which thus ignores Revelation and usurps its place. Not but that Rationalism might have had the Truth, for at the time of its greatest vogue the Writings of Swedenborg were being published and spread abroad. The Light had come; but "men loved darkness rather than light;" and "this is the condemnation," to which Pagan rationalists are not thus liable.

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     We now come to consider the offspring of rationalism which as a school fell into discredit early in this century, but as a system has existed and will exist so long as the natural understanding raises its head against the Word and will of God),--as those offspring have developed in our own period. But this we must leave for another instalment.
DISCLAIMER FROM "H. S." 1900

DISCLAIMER FROM "H. S."       HOMER SYNNESTVEDT       1900

     IN an article from my pen entitled "What the New Church is," published in New Church Life for November, 1899, occurs this statement: "It is only as men approach Him in the Writings of the New Church, or by truths which are now given in the Writings, that they can become men-angels" (p. 166-b).

     The editor has called my attention to the faulty wording of this statement, whereby some have understood it to exclude from heaven all who are not of the New Church specific. Perhaps the teaching would be clearer if the latter clause were to read thus: "or, (either in this world or the next), by those truths, etc.," for these same truths are the face, gate and summary of the faith of the new Heaven, as well as of the new Church. HOMER SYNNESTVEDT.
NEW CHURCH CELEBRATION OF EASTER 1900

NEW CHURCH CELEBRATION OF EASTER       Editor       1900

     A QUESTION contained in a communication which we regret to say has a long time laid unobserved in our editorial drawer, and which should have had a much earlier answer, comes from an invalid lady in the south, asking why we of the New Church celebrate Easter. That is, she asks, If this is the Second Coming of the Lord why do we commemorate His death and burial?

     The celebration of Easter we believe is nowhere enjoined in the Word or the Writings. It is one of those observances of the Church which is to be classed with the ceremonials which may be done, left undone, or changed, at pleasure. Nevertheless as it celebrates the Lord's Resurrection (not His death and burial which took place three days before), and seems to serve as a reminder of the Lord's work of Redemption; it seems to furnish an occasion for especially dwelling upon the Divine mercy, patience and love, and for self-examination and reflection upon man's duty in the way of co-operating in the Lord's work.

     With apologies to our correspondent we hope that this answer will either prove satisfactory or else enable her so definitely to state her difficulty as to lead to a fuller explanation. EDITOR.

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UNAPPRECIATED TRANSLATION OF "HEAVEN AND HELL." 1900

UNAPPRECIATED TRANSLATION OF "HEAVEN AND HELL."       A. K. ROY       1900

Editor OF NEW CHURCH LIFE.

     Dear Sir:--November Life is just to hand and in the Review of the new translation of Heaven and Hell the writer has omitted all reference to a very excellent and I believe really the best translation, viz., the little, unassuming paper edition, published by the Swedenborg Lecture Bureau, 169 Tremont Street, Boston, Mass., 1884, and which has also been reprinted in better form, in both paper and cloth, by the American Swedenborg Printing and Publishing Society, 20 Cooper Union, 1893 Heaven and Hell was read in the Doctrinal Class of the Parkdale Society, from the Latin, and it was quite remarkable how faithfully and exactly that edition reproduced in good English the original, and at the same time adhered almost literally to the phraseology, diction and style of the Latin. I have often wondered who the translator was. Perhaps you can tell me.

     Surely commendation of such (on the whole) most excellent work deserves a place in the pages of the Life, to the end that it may be more generally read and circulated. Perhaps its very plain dress and cheap price--ten cents--is the cause of its not having received more notice, and of its not being more generally used in the Church. I always use it in reference to any other, and also always give it away of choice, even when a more presentable copy would be desirable. Yours truly, A. K. ROY.

     [We think that Mr. Roy hardly over-praises the translation.--EDITOR.]
GOD'S OMNIPRESENCE 1900

GOD'S OMNIPRESENCE              1900

     A LETTER FROM JAMAICA.

     FROM a friend in Jamaica, quoted before now in these columns, we have received a letter containing the following extract for publication: "Since you lay such stress on the interchange of ideas among N. C. people we enclose the following thoughts:

     "The Difference between the Finite and the Infinite Mind.

     "As man is a finite being, he is only capable of thinking out one idea at a time, and as the human brain can only hold a certain amount one thing has to give place to another--hence forgetfulness. But the mind of God, being infinite, is capable of holding all ideas at one and the same moment, and of thinking of everything at once. In Him there is no forgetfulness, and as all abstract ideas in the spiritual world are objects of sight, therefore with the Almighty past and future appear to be always present.

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     "The Omnipresence of God.

     "In the spiritual world we are present with those of whom we are thinking. As God is capable of thinking of every one and everything simultaneously therefore He is omnipresent. His Omniscience is His Omnipresence, and His Omnipresence is His Omnipotence.

     "God has no beginning and can have no end.

     "The Almighty, being goodness itself, truth itself and power itself, these essences are indestructible. There never was a time when goodness was not good or when truth was not true, or when power was not powerful. Therefore there never was a time when God did not exist. Goodness will never cease to be good, nor truth to be true, nor power to be powerful. Therefore God can have no end."

     EDITORIAL REMARKS.

     The teaching that "thought brings presence" does indeed lead up to the truth that God by His omniscience is omnipresent; but in itself the teaching as stated is not applicable to God, (for so it would limit Him)--it is derived from Him. "To think" is a process not predicable of God, for He is Wisdom itself,--infinite, unchangeable, the Absolute, the All in all; therefore no processes are predicted of Him. "I AM THAT I AM,"--the Divine Esse, or BEING ITSELF; unthinkable to man. But in His proceeding He becomes thinkable to us as Life,--which in its highest conception is Love and Wisdom, infinitely one. And Love and Wisdom going forth become in their recipient vessels,--or men,--good and truth. And the reception of truth is by thought, while the reception of good is by affection. Thus by thought from affection man turns himself to the Lord; and the Lord, by Wisdom from Love, conjoins man to Himself and gifts him with spiritual life. When man begins to live from the Lord it seems as if the Lord had then first turned His face toward him; but the truth is that man has then first turned his face toward the Lord. The Lord is always the same. In speaking according to the appearances of the Letter of the Word we may say that the Lord thinks, remembers, and even that He repents. in regard to man, but when we speak according to the spirit we should avoid the language of mere appearance

     We ought not, therefore, to say that past and present "appear" present to the Lord, for the Lord is above or out of time and space, and thus above appearances. With Him is only Eternity, an Infinite Now.

     If these suggestions shall have served in any measure to define more sharply our friend's thought, by directing attention to proper distinctions in the use of terms, or if they elicit some thought which we have missed, it will only have proved our position, that such interchange of ideas is useful for the excitation, contact and mutual polishing of thought such as can hardly be other than beneficial to those concerned. EDITOR.

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CHURCH IN FRANCE AND THE "HUSSENET RESOLUTIONS" 1900

CHURCH IN FRANCE AND THE "HUSSENET RESOLUTIONS"       Glendower C. Ottley       1900

To THE EDITOR OF NEW CHURCH LIFE.

Dear Sir:

     As Pastor during a few years of the little band of New Church people in France who have publicly expressed their belief in the Divine Authority of the Writings, I feel it is incumbent upon me to correct the false impression left on the minds of the members of the General Church of the New Jerusalem at its recent meeting with respect to the supposed ameliorated state of the Church in France. I claim this privilege of addressing them through the columns of the Life, because, in my opinion, serious harm may be done to the great cause we all have at heart, if such misconceptions as led the members of the General Church to vote for the "Hussenet Resolutions" remain uncorrected. In order, however, that the true situation in France may be clearly grasped, it will be necessary for me to recapitulate a few facts not generally known.

     In the spring of 1894, those who have, for some years, practically constituted the backbone or nucleus of the Academy movement in France--Messrs. Alexandre Vaissiere, Fernand Hussenet and Paul Lucas--favoured their English brethren in London with a visit. During their short stay in the great English metropolis, the subject of the state of the Church in France, and principally in Paris, was frequently and earnestly discussed. After having, however, carefully passed in review the various impediments to the growth of the Church in France, it was ultimately acknowledged that the chief cause of the stagnation of the Church in Paris had been the disregard of those laws of order which are so frequently insisted upon in the Writings as all essential to the establishment and progress of the Church. In the words of the Rev. C. Th. Odhner: "Disregarding the necessity of a trained and ordained Priesthood, the New Church in France has for a century suffered under the well-meant but ruinous ministrations of an unbroken succession of Lay-Preachers, with the result that the New Church quality of the present society (in Paris) can hardly be detected by the microscope; while those who have remained faithful to the Doctrines, of necessity are forced to keep aloof from the Society in the Rue Thouin."

     These words were written by Mr. Odhner in 1895 in connection with "A Visit to the New Church in Paris," and correctly describe the position now, as I shall endeavor to show in the course of this communication. (See "New Church Standard" for 1896, n. 31, p. 245).

     While acknowledging however the lamentable fact just referred to, the question arose: How can a better state of things be inaugurated? The answer unanimously given was, "Only by ultimating the teaching of the Lord in His Second Coming"-in the "Apocalypse Explained," n. 229: where it is expressly stated that the "Priesthood is the first of the Church," and elsewhere, that its duty is "to take care that that which is Divine may be in a country." ("Doctrine of Charity," VI, 1, 2).

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     In order, therefore, to supply such a pressing need--that "first," the absence of which had kept the Church in France continually in the desert--I was asked by our loyal French brethren to undertake to establish the Church in their midst, on the basis of that "order" without which all human efforts must prove unavailing. "The Lord is Order itself, therefore where He is present, there is Order; and where Order is there He is present." (A. C. 5,703)

     But when invited by our brethren to preside for a time over the destinies of the Church in France, I was only a Priest of the First Degree. To enable me, therefore, to enter upon my use fully equipped, Bishop Benade ordained me into the Second or Pastoral Degree, on the 21st of October, 1894. On that occasion I concluded my "Declaration of Faith" by saving that "it was my intention to minister to the spiritual wants of the Lord people in France which would thus become the scene of my pastoral labours."

     After my ordination into the Pastoral Degree, I visited our friends in Paris for the first time in August, 1895, in company with the Rev. C. Th. Odhner, who was present at two services that were held in the drawing room of an Hotel in the Rue St. Roch. For full details of all that was said and done on those two memorable occasions, I must refer the members of the General Church to the issue of the "Standard" alluded to above, I will only quote a few words from Mr. Odhner's letter to the "Standard," in order that the relation in which I stood to these loyal friends of the Church in Paris may be clearly seen by those not familiar with the facts I am referring to.

     "But if the sphere seemed strong during the morning service, its intensity was even more powerful during the worship conducted in the evening of the same day, when Pastor Ottley administered the most Holy Sacrament of the Supper to a circle of ten persons. The solemnity of the ritual, the unique character of the occasion, the joy of these simple-hearted friends who now, for the first time, were receiving the elements from the hands of a pastor of their own, and contrast of this moment with the overwhelmingly worldly frivolous sphere of Paris--all these things made the present service an occasion that cannot easily be forgotten.

     "After the worship was ended, the friends united in drinking a loving-cup to the welfare of the small and struggling Church in their midst, and in expressing their gratitude and love to their pastor for his untiring and self-sacrificing work. All felt impressed with the conviction, that this day had, indeed, been a 'red-letter day' for the New Church in France, and that a new beginning had now been made, which we may hope will mark the development of a more genuine, more active and more blessed life of the Church with the 'notable French nation.' "

     During the three years that followed this new and auspicious beginning, I continued to visit our friends either in the spring or autumn of each year; and those who were present in Paris at the marriage of Monsieur and Mme. Camille Vinet and of Monsieur and Madame Paul Lucas will not easily forget the strong sphere of love--of unity--which pervaded those happy gatherings of the Church.

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     My last pastoral visit to Paris was in the spring of 1898. So far as I recollect not one word was uttered by Monsieur Hussenet or any other member of my small flock as to their intention to establish the Church in France on a different--that is--a so-called "independent"--basis. It was only about two months after my last visit, that I received a letter from a Monsieur Benjami--a Syrian gentleman who was not a member of my flock and with whom I was barely acquainted-informing me that a distinctively New Church French Society has been established in Paris, with my friend--Monsieur Hussenet--as its Pastor and himself as its Secretary!

     Before forming any definite opinion respecting the extreme suddenness of such a departure, I naturally waited to receive full explanation of it from my valued friend, Monsieur Hussenet, whose conduct in allowing a stranger to address me on so important a subject was hardly friendly or courteous. I regret to say that for nearly two months I received not a word from him in explanation of what had been done. When I did hear from him, his letter gave no doctrinal reasons for this new departure and simply emphasized the necessity of establishing the Church on an "independent" or national basis. I was so painfully impressed by this capitulation to the enemy--this public surrendering of the doctrinal position which had been so strenuously maintained by all the members of my flock,--that I wrote Monsieur Hussenet a long letter* condemning the action taken, disorder which had very nearly destroyed it in the past. I was not, however, the only one to protest against this new movement. Two members of which, as I said, was about to replunge the Church into the chaos and my flock-two most qualified by their earnest daily study of the Writings--the late Monsieur Paul Lucas, of Marseilles, and Madame Lesieur, of Lisieux-unhesitatingly rejected the decision arrived at in Paris and refused in any way to acknowledge Monsieur Hussenet-a layman--as their Pastor. They felt, as all loyal members of the Church must feel, that it was simply preposterous for Monsieur Hussenet--a believer in the Divine Authority of the Writings--to enter Upon all the uses of the priestly office without having been ordained. I may say, that while having grave doubts as to his qualifications for the priestly use, I strongly urged him to seek ordination without delay at the hands of Mr. Goerwitz, who was in Switzerland. For some inscrutable reason Monsieur Hussenet never took the slightest notice of my suggestion. If acted upon, it was my intention to defray all the expenses attending his journey to Switzerland or that of Mr. Goerwitz to Paris.
     * [This letter seems never to have reached M. Hussenet; so we learn from a communication received just as we go to press, and which will appear in our January number.--EDITOR.]

     Now such are the facts of the case, and I will ask, Do they justify the statement of one minister of the General Church who, when speaking on the Hussenet Resolutions, exclaimed that "whatever we may think of Mr. Hussenet's action, we must recognize that he was led by a belief in the priesthood, and by a belief in the orderly ordination of the priesthood in its use," and hence that it became "important for the Assembly of the General Church to support him in his endeavor to build up a true Church in France, a New Church which shall acknowledge the Authority of the Writings?"

663


Obviously no; for his "action" has involved a complete violation of the principles he had professed to believe; for he is at this day preaching; baptizing, administering the Holy Sacrament of the Supper, betrothing and marrying couples, without having passed through that "gate" of ordination which would confer upon him the right to perform any of those priestly uses. "A clergyman, because he is to teach doctrine from the Word concerning the Lord and concerning redemption and salvation from Him, is to he inaugurated by the promise of the Holy Spirit, and by the representation of its transfer" (Cottons, "Holy Spirit" Ch. IV, n. 7). Such is the teaching that Monsieur Hussenet ignored, although I made a special effort to draw his attention to it. Surely, with that fact staring us in the face there is no cause for mutual congratulation, but rather the reverse.

     In conclusion, I feel I must demur to a highly optimistic or extravagant statement made by the Minister of the General Church who moved the "Hussenet Resolutions," viz., that the "entire New Church in France is behind Monsieur Hussenet" (!). A few--a very few--doubtless are, mostly members of my former flock; but with respect to the bulk of those who may worship in the Church in the Rue Thouin, I believe their attitude to be one of hostility to the principles which are known as "Academy Principles" but which every affirmative mind acknowledges to be identical with the plain teachings of the Heavenly Doctrines. In any case, I fancy the facts I have mentioned will tend to modify the impression left on the minds of the members of the General Church by what was said at its recent meeting respecting the supposed altered or improved condition of the Church in France, and chiefly in Paris.
     Yours faithfully,
          Glendower C. Ottley.
St. Servan, France, 7th September, 1900.
WORD IN REPLY TO MR. OTTLEY 1900

WORD IN REPLY TO MR. OTTLEY       C. TH. ODHNER       1900

To THE EDITOR OF NEW CHURCH LIFE.

     While loath to enter into a discussion of the somewhat personal matters and issues which Mr. Ottley brings up in his communication, it seems necessary for me, as the mover of the "Hussenet Resolution" at the last General Assembly, to say a few words in reply to our friend's criticism of my remarks in connection with that subject.

     Mr. Ottley reviews his past work of the New Church circle in Paris of which he was the pastor. As to the value of that work there can be no question, nor was anything said at the Assembly, or anywhere else that I know of, in disparagement. It was not referred to in any way whatever, as it was understood that Mr. Ottley had given up the field in Paris some time ago, owing to prolonged ill-health. To me, this was a cause of grief, as I had had the pleasure of witnessing the interesting and promising inauguration of his ministrations.

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     We now learn from Mr. Ottley's communication that during the three years following that beginning he was able to visit his flock only once a year, "either in the spring or autumn of each year," and that his last pastoral visit took place in 1895. Without placing any blame upon Mr. Ottley, who could visit Paris only at considerable self-sacrifice and inconvenience, it is at the same time self-evident that by such infrequent and irregular ministrations a pastor, with the best of intentions, could provide but a meager fare for his flock. Nor does it seem surprising that a desire arose in that flock to provide, by some other means, for the services of which they were deprived during these long intervals. It was according to this desire, as I understand it, that a new society was formed, with M. Hussenet as pastor.

     In my remarks at the Assembly I distinctly stated that "we may not approve of all that M. Hussenet has done, in respect to external order," and I certainly do not have any more sympathy with "lay-preaching" now than in 1895; but I know that M. Hussenet with firm intention looked forward to being ordained in an orderly manner, as soon as an acceptable opportunity should offer itself. In view, therefore, of the well-known devotion and expressed intentions of our French brother, I made the general remark that "this genuine love of the Church, wherever it exists, will in time lead a man into order.

     While external order is indeed essential on its own plane, yet let us not forget that that plane is an external one, and as such is more or less subject to external necessities and circumstances. And, on general principles, it is well not to be too dogmatic on this subject. The priesthood of the New Church in one country may be directly derived from the Church in another country, or it may not. In America, for instance, it sprang up independently of the priesthood in England, and it may do so in France, or it may not. We cannot quarrel with the past, nor prescribe an inflexible, universal law for the whole world. The Lord will provide.

     My statement that "the entire New Church in France is behind M. Hussenet," may have been somewhat too inclusive. Yet, in view of the fact that the society in Rue Thouin is the only organized New Church society in France, and that this society, in spite of its former aversion to "Academy principles" had requested the ministerial services of a well-known sympathizer with the Academy, I inferred that that society was now more open to sound teachings. And Since I understood that Mr. Ottley's former flock attended the ministrations of M. Hussenet at Rue Thouin, my statement does not seem extravagant. In view of Mr. Ottley's information, that two members of his circle did not join in the new movement under M. Hussenet, my statement must of course be modified, at least to that extent. Sincerely yours, C. TH. ODHNER.
Title Unspecified 1900

Title Unspecified       ALFRED ACTON       1900

To THE EDITOR OF NEW CHURCH LIFE.

     Sir:--Mr. Ottley, in his letter to you concerning the Hussenet Resolution, after reciting certain facts in the recent history of the New Church in Paris, continues as follows: "Do they [i. e. these facts] justify the statement of one of the ministers of the General Church who when speaking of the Hussenet Resolutions exclaimed, 'Whatever we may think of M. Hussenet's action, we must recognize that he was led by a belief in the priesthood, and by a belief in the orderly ordination of the priesthood in its use,' and hence that it became 'important for the Assembly of the General Church to support him in his endeavor to build up a true church in France, a New Church which shall acknowledge the authority of the Writings?'"

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Mr. Ottley answers his own question. "Obviously no," he says, for his 'action' has involved a complete violation of the principles which he professed to believe."

     As the speaker to whose remarks Mr. Ottley thus makes objection I trust you will allow me space in your paper to explain my position.

     Although I have not the pleasure of a personal acquaintance with M. Hussenet yet from the testimony of several loyal members of the New Church who have met him, it has long been apparent to me that for some years he has been a staunch adherent to the doctrines of the Church. Indeed, Mr. Ottley himself does not hesitate to testify to this effect; for in his letter he says that M. Hussenet was "a believer in the Divine Authority of the Writings," and that he was one of those who, in 1894, "practically constituted the backbone or nucleus of the Academy movement in France." And later, in 1898, Mr. Ottley recognized that M. Hussenet was at least loyal to the Doctrines, for at that time he "strongly urged him to seek ordination:' although he did this with "grave doubts as to his qualifications for the priestly use." Moreover from M. Hussenet's whole conduct, as evidenced in Mr. Ottley's letter, it is clear that he believed in the order of the Priesthood as taught in the Writings and as carried out in the Academy.

     The fact that M. Hussenet is now officiating as a priest without having entered into the office by the orderly gate, does not necessarily involve that he has given up his principles. There may be many circumstances in which a man may apparently be acting against order, when yet his end and intention is in favor of order; indeed this is involved in the teaching concerning the illegitimate things which are permitted by the Lord for the sake of the end, which is regeneration.

     For instance: There may be reasons which render it impracticable for a man to be ordained by a priest, when yet it may be useful for the Church that he enter upon the duties of the Priesthood. Such was the case with Mr. Hargrove, of Baltimore. Strict literalists might contend that Mr. Hargrove should have waited before officiating as a priest, until he could be ordained by one of the ordaining ministers in England. And yet the body of the New Church accepts the action he took, as justified by the circumstances. Whether or not the priestly work done by a man not regularly ordained into the Priesthood will prosper, will depend very largely on his end and intention with regard to the Order of the Priesthood, and on his teaching respecting that Order.

     With M. Hussenet, the circumstances were such that in his judgment--the judgment of a man who is a believer in the Divine Authority of the Writings--it was not possible for him at that time to enter the priesthood by the gate of ordination.

     A serious question confronted M. Hussenet On the one hand, the New Church people in Paris, feeling the need of New Church services, had asked him to be their pastor; and on the other, he himself believed in the teaching of the Writings that priests should be ordained into their office.

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The question in all its bearings was, no doubt, carefully considered by M. Hussenet, according to his best ability.

     He decided to assume the duties of a priest, and with that decision I am not disposed to quarrel. Whether it was a wise one or not, or whether or not it was unavoidable, I do not assume to decide. It is sufficient for me that M. Hussenet, upon whom, in the Divine Providence, it rested to make the decision, saw no other course so wise to pursue. The decision is made, and made--we are justified in believing--by one who was animated by a sincere desire to follow the teachings of the Writings. To quote from my remarks at the Assembly. "Let us not think of what we would have done in his place, but let us see his ends and his intentions and applaud those, and let us trust and believe that the Lord has led him to do the wisest thing."

     If we are mistaken in M. Hussenet, if we are wrong in assuming from his own testimony that he is still a loyal believer in the doctrine of Order concerning the Priesthood, and that it is his end and desire to ultimate that belief, time will show it; and in that case I will be prepared to agree with Mr. Ottley that M. Hussenet's "action has involved a complete violation of the principles which he had professed to believe."

     But until that time comes, and I trust it never will, I must still believe that "whatever we may think of M. Hussenet's action, we must recognize that he was led by a belief in the Priesthood and by a belief in the orderly ordination of the Priesthood in its use."

     And, since M. Hussenet is a believer in the Divine Authority of the Writings, his teachings to our friends in France cannot but result in good, and in the upbuilding of a Church which shall see and acknowledge the Lord in His Second Coming. Surely we can rejoice that our brethren in France have for their teacher one who will teach them as far as he can, the truths of the Heavenly Doctrines; that, after all their experiences with lay teachers, they have now a leader, who though still a layman, yet believes in the way of order and desires it as an end!

     The action of the General Church in passing the Hussenet Resolution was inspired by the hope and belief that the New Church people in France will be benefitted by M. Hussenet's teaching. And with this as an object, is it not "important" that the members of the General Church, having the spread of the true doctrines at heart, should strengthen their brother and encourage him in his work? should give expression to the pleasure with which they view the hope, however moderate it may be, of "building up a true Church in France?"

     In conclusion, will you permit me, Sir, to take this opportunity to correct a sentence which occurs in the report of my speech on the Hussenet Resolution? On p. 425 of the Journal, I am reported as saying "It is very important that the recognition of the Order of the Priesthood be observed." Whatever these words may mean, they do not express what I intended to say, which is that "it is very important that the doctrine of the Order of the Priesthood be recognized." ALFRED ACTON.

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NEW CHURCH IN PARIS 1900

NEW CHURCH IN PARIS              1900

     IN connection with Mr. Ottley's communication the following facts concerning recent movements in Paris possess interest and importance. As they are taken from an historical sketch, furnished by M. Hussenet and read at the General Assembly last June, that gentleman is thus in a sense heard in his own behalf. The sketch would have been published together with the Journal of the Assembly, but that at the time the latter appeared no finished translation was available.

     It appears that in 1896 and 1897 several New Church groups or circles existed in Paris, of which the principal ones were the following:

     1. The Society worshiping in the temple in the rue Thouin, and led by Pastor Decembre, who had been ordained by the Rev. F. Goerwitz.

     2. A circle meeting under the leadership of Dr. Poirson, an old and well known member of the Church, a co-worker with MM. Le Boys des Guays and Harle.

     3. The circle to which Mr. Ottley ministered, the leading members of which were, MM. Vaissiere, Paul and Louis Lucas, and at one time M. Vinet, now in Huntingdon Valley. This circle held the principles of the Academy, but does not seem to have been regularly organized at any time, and the members, during the long absences of Mr. Ottley, appear to have affiliated now with one and now with another of the various circles in Paris.

     Dr. Poirson dying, his circle chose a new leader by lot. Three ballots were taken ("for the sake of fulness") and each time the choice fell upon M. Hussenet. That gentleman, however, recognizing that his views of the Doctrines would not be shared by this circle, declined the selection, which then fell upon Dr. Bon, who still conducts the services, at his house, No. 24 rue du Pont Neuf.

     In December, 1897, M. Decembre separated himself from the Society in rue Thouin and made an effort to establish a new society. M. Hussenet took part in this movement, but after a month withdrew, together with several others, being unable to agree with M. Decembre's views of order in the Church.

     Of the beginning of the year 1898, M. Hussenet thus writes:

     "Pastor Ottley, whom we all love for his devotion to us and to the Church in France, came several times a year to perform the ceremonies of which we had need. But the number increasing the need became keenly felt for a pastor constantly present at the head of the flock. Mr. Ottley was therefore approached by several members with a view to the ordination of a French pastor. . . . Several members, seeing how dangerous it was for each one to separate himself instead of uniting our efforts to establish a worship in conformity with the Doctrines, resolved to organize themselves, after the separation from M. Decembre."

     They came to M. Hussenet, asking him to lead in worship, and leaving him in complete freedom in organizing the same. M. Hussenet, "recognizing in this event the hand of God, accepted with joy the leadership of this little society," which at the time consisted of seven members.

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As a layman, however, he was unwilling to administer the sacraments, and as he deemed the existing state dangerous, he strongly recommended them to choose a regular pastor from among them, at the same time pointing out the importance of an orderly priesthood, and--to put them in entire freedom--resigning as leader in worship.

     In December, 1898, the members met and chose M. Hussenet to be their pastor, a majority recognizing his right to administer the sacraments and perform marriages, etc. A minority, however, urged that the pastor should be regularly ordained, as soon as possible. "But this would have led us too far, for could we know when the Lord would send one of His ministers to ordain the pastor? And, moreover, it would have brought a dangerous precedent into the Church. And so, after an address from M. Benjani, everyone agreed to go on in our present condition, at the same time leaving to the pastor the liberty of [receiving] his ordination, in order to avoid all division in the Church;" and also because "we know that a layman cannot instruct his brothers and direct them without the danger of heresy." "Thus we are not enemies of order, on the contrary we wish it ardently, and our pastor has always the desire to be ordained. From the beginning we proclaimed our independence, as a Church, and we inscribed in our statutes that the New Church is universal, but that it is according to order that each country be led by pastors of that nationality, all the while sending an affectionate salutation to all the societies of the New Church in the world."

     At this juncture came the overtures from the circle in rue Thouin. Mme Humann, owner, and chief if not sole proprietor of the temple in rue Thouin, offered M. Hussenet the office of pastor; to succeed the Protestant minister who, since the withdrawal of M. Decembre, had officiated there, and whose engagement was to cease in June, 1899. Both circles having given assent M. Hussenet "entered the Temple in rue Thouin, on June 5th, 1899, as pastor, accepted by all, and since then has discharged the duties of the function to the best of his ability, seeking to lead his flock by truths to the good of life."
CREATION ONLY BY CORRESPONDENCES 1900

CREATION ONLY BY CORRESPONDENCES       GEO. E. HOLMAN       1900

     IN the October issue of the Life Mr. Manning criticises my article "Geology in a New Light," and he urges that the subject should be dealt with from the standpoint of the Writings and according to the science of correspondency. Now as this was the whole object of the article in question, I am somewhat at a loss to understand why it should be termed "anti-New Church." The passages quoted by Mr. Manning might well have been quoted in support of my own views, and I am afraid either that my article was not so lucid as I had hoped, or that Mr. Manning has not read it carefully.

669




     There are, however, some passages in the letter which seem to me to indicate that Mr. Manning has not sufficiently studied the subject of correspondences. For instance, he says "How could the earth or the things which compose it, which are things of correspondences, be produced without man? They could no more be produced or created than evil correspondences could be produced if no evil affections and thoughts were here in the inhabitants to whom they correspond." Surely Mr. Manning cannot suppose that the intended inhabitants of this world were created prior to the world itself-that prior to the creation of the earth bodiless souls in the spiritual world were awaiting incarnation! This, however, would seem to be the obvious interpretation of the words quoted, and such an idea is readily disposed of by the passage from The Last Judgment (No. 9) quoted in the editorial comment on Mr. Manning's letter.

     From the constitution of the spiritual world it is impossible that human beings can be created there. "All creation has been wrought in outmosts, and all divine operation passes through to outmosts and there creates and operates." (Read the whole of section VIII of the treatise on Divine Wisdom appended to the Apocalypse Explained). The human race is the end of creation, and the material terraqueous globe is "as a matrix from which effects which are the ends of creation are produced" (D. L. W. 165.)

     I am loath to attribute to Mr. Manning a position which possibly he does not intend to assume, but he is certainly wrong when he says that the earth, or the things which compose it, "could no more be produced or created than evil correspondences could be produced if no evil affections and thoughts were here in the inhabitants to whom they correspond." For evil has no existence of itself; it is only the distortion of good, which alone is. If we could look upon this earth by itself, unconnected with any other (say, as the first earth created), then, prior to man's creation, the matrix from which he was formed had to be created, and "when that was finished" man appeared. But even then, the things that preceded man were correspondences and correspond to man, but by "man" would be understood in that case "God-Man."

     We cannot, however, think of a first earth; for if we attempt to do so, the mind immediately seeks to know what was doing before creation. Although we know that every individual earth must have had a beginning, we know also that finite beings and therefore earths must always have existed, for the divine activity must have always had objects on which to act. The truth on this subject is perhaps incapable of expression in natural language, for it is a subject to be considered apart from space and time. We can, however, see that it is impossible to look upon our earth as isolated. It is a part of an organic whole and must be considered in connection with the whole. In its very beginnings, then, before its separation from the sun, this earth was, nevertheless, a correspondent; but it corresponded not to the inhabitants of this earth, for they were not yet in existence, but to some activity of the Gorand Man, and particularly to some activity of the universal (or celestial) heaven.

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     The earth is likened in the Writings to an ovum, and the ovum corresponds to the organism which produced it, but no sooner is life engendered within that ovum than the newly created being commences to receive an external corresponding to its soul; but still that external body also corresponds (though in gradually decreasing measure as the offspring develops) to the parent organism. While the reaction of the parent organism or environment strengthens the growing soul and develops individuality, the soul itself is continually forming its body. This takes place also with the earth-ovum and its offspring man. The first beginnings of the earth are correspondences of the Gorand Man, but after the creation of man the earth gradually comes under his sway. He forms his own world in the same manner as he forms his own body. To sum up, it may be said that, viewed from the standpoint of astronomy, the earth is a correspondency of the Great Man, whereas its geological history is the correspondential representation of the history of its human inhabitants. This view brings into agreement the passage quoted by Mr. Manning with the definite statement in Last Judgment No. 9, and it is, to my mind, the plain teaching of the Writings throughout. GEO. E. HOLMAN.
Monthly Review 1900

Monthly Review              1900

     A LIFE OF SWEDENBORG FOR THE YOUNG.*

     * Emmanuel Swedenborg, Servant of the Lord: A True Story for the Young. BY C. Th. Odhner. New York. New Church Board of Publication. 1900. pp. 114, 16mo. Cloth, 50 cents; presentation edition, 75 cents.

     IN 1893 appeared a small book by the Rev. C. T. Odhner, consisting of a chronological account of the chief features of the life of Swedenborg; and now, in the charming little work before us, we have the fruits of that outline sketch, in a charming adaptation of its important material, for the education of the young. The earlier book contained, also as an appendix an imaginative account of a "Visit to Swedenborg," which was a happy effort to present in vivid form the personality of the great Swede, and the main features of his immediate surroundings at Stockholm. This "Visit" is embodied in the present work, but abridged, somewhat shorn of its occasionally learned phraseology, and otherwise improved as a piece of reading for the young. This "Visit" constitutes the sixth chapter of the present work; the preceding five are given to: Swedenborg's Childhood and Youth; His Travels and Early Works; His Career as Scientist and Philosopher; The Opening of His Spiritual Sight; and His Mission and Work as Revelator. Swedenborg's "Rules of Life" make a seventh chapter.

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An appendix presents a beautiful account of the state, education, surroundings and doings of children in Heaven. Another appendix gives a complete list of references to the sources of authority,--from the Documents and the Writings,--for the statements made, of fact and of doctrine;--giving the work decided reference value.

     As in the Brief View of the Heavenly Doctrines, and in Robert Hindmarsh, the author shows ability in clothing important subjects in vivid manner and in concise, readable English, while owing to the nature of the subject the excellent illustrations, and a map of southern Sweden, add especial value. The child or youth who receives as a gift this lively yet faithful picture of the human instrument through whom the New Church was formed will be aided not a little in realizing, if so disposed, the hope expressed in the words with which the author dedicates the book--"To Any Young Reader it May Find, in the hope that it may assist in awakening in him or her a desire for further knowledge of this wonderful servant of the Lord, and of the many glorious things which have been revealed through him, for the Crown of Churches."

     BOOKS RECEIVED.

     From the American Swedenborg Printing and Publishing Society, New York. Brief Readings from Swedenborg; numbers i to xviii; consisting of extracts from Heaven and Hell; according to the new translation of the Society.

     From the New Church Board of Publication, New York. The Soul; or Rational Psychology. By Emanuel Swedenborg. Translated and edited by Rev. Frank Sewall. 1900. 388 pp. Cloth.

     Emanuel Swedenborg. A True Story for the Young. By Rev. C. T. Odhner. 114 pp. Cloth, 50 cts. Presentation edition, 75 cts.

     From the Mass. New-Church Union Press, Boston. Journal of the 33d Massachusetts Sabbath-school Conference of the New Jerusalem. 39 pp.

     From the "New-Church Messenger," Orange, N. J. The Christian Form of Society. By Rev. B. M. Stone. A Baccalaureate sermon. 1990. 22 pp.
ERRATUM: 1900

ERRATUM:              1900


In the November Life, p. 582, lines 1 and 3, for "nurse" read "muse." Whatever emotions the error may have caused the author of "Swedenborg the Poet," there unquestionably was amusement.--ED.

[This error has been corrected in the electronic text.]

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Church News 1900

Church News       Various       1900

     GENERAL CHURCH OF THE NEW JERUSALEM

     Huntingdon Valley (Bryn Athyn), Pa.--It has been arranged to have a lecture at the Club House from 8 to 9 o'clock every Monday evening, not occupied by the Principia Club and monthly business meetings; and dancing practice from 9 to 10. Professor Price has given us three very interesting lectures on Latin literature, the same he delivered in the Academy Schools last year. He spoke of the value of the study of Latin to a New Churchman, it being the language of the Writings (see De Dom. Preface). As an introduction he gave a short sketch of the Roman people, their origin and history; the course deals with the personalities of the authors, but even more interesting are the extracts read from their works, plays especially, proving that life and love and humor and farce (even the mother-in-law joke) are not much changed since ancient times--that one touch of nature makes the whole world kin.

     In the Schools Professor Odhner has been giving a course of lectures on Church history, beginning with the creation and gradual growth and formation of the first people into the Celestial or Most Ancient Church. He gave a beautiful picture of the state of the men of this Golden Age, their wisdom, simplicity, innocence and trust in the Lord, their patriarchal system, their state of conjugial happiness, and their communication with and instruction by angels;--of God's gift of freedom to man, his using it to choose what was less and less good and so finally to choose evil--the decline and fall--the antediluvians (the worst people who ever lived), the Flood: a most interesting subject and suggesting a hundred questions.

     During most of November, however, Mr. Odhner has been sick with malaria, I regret to say.

     In the Friday class Pastor Synnestvedt is considering the Doctrine of Use. He has begun a class for the study of the Animal Kingdom, which meets on Friday the hour before supper, and is intended for those not connected with the Schools.

     A service is announced for Thanksgiving morning. It will be the first, I believe, that we have had.

     On the 5th Bishop Pendleton arrived home from a longer trip than usual. He has begun a course of lectures to all the Schools, in exposition of the Word.

     The Society rejoices with Pastor Synnestvedt and his wife on the advent of a son.

     On Halloween there was a dance at the Club House for the "Society" young folks (one o'clock), a candy pull at one of the homes for the younger young folks--known by some as the "school crowd" (ten o'clock)-but sad to say the candy was not faithful to the "10 o'clock rule," as were the young folks; if was not done till 11. There were also two children's parties (half-past eight. As if four were not enough, there was fifth party, mysterious, uncanny, descending from no one knows where, with deeds of derring-do, calling down the wrath of the righteous on the heads of the innocent and vanishing into the night.

     The Foot Ball Team has been progressing finely, under the able coaching of Dr. Boggess and Professor Doering, and the captaincy of Master Lindsay.

     The Academy Athletic Club congratulates the young ladies on their taking up the "noble game of basket ball."

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It is "noble" with a difference; for it as unlike foot ball as girl is unlike boy.

     On the evening of the 20th of October a farewell party was given for Miss Sibyl Cooper by her sister, Mrs. Charles Doering; six-handed progressive euchre. It was very jolly.

     Mrs. James Cooper and Miss Sibyl concluded their visit to Bryn Athyn on October 22d and left for their Middleport home.

     We have not had many guests during the month, but were pleased to see Mr. Clarence Gilmore and Mr. Herman Lechner, though each could stay but for a very short time. N.

     The members of the Principia Club, at the regular monthly meeting, November 19th, listened to a lecture by Mr. A. Acton, on Swedenborg's Ontology. Mr. Acton began by showing that the Ontology is the last work in the "Economy of the Animal Kingdom" series. In the Animal Kingdom, which was the next work written, Swedenborg commenced a new series, by which he hoped to be more successful in his investigations into the nature of the soul. But this series was hardly begun before his Spiritual eyes were opened, and he received by revelation, what he had failed to discover by investigation. In the Ontology, therefore, we have the latest ideas of Swedenborg the man, concerning the relation of spirit and matter. Mr. Acton then proceeded to show from the Ontology itself how remarkably the ideas contained therein were adapted to receive the truths of revelation, and especially the truths concerning the substantiality of the Spiritual world, or the difference between the material and the substantial, and the real existence of the soul in a substantial human form.

     Brooklyn, N. Y.--Services are to be resumed under the continued pastoral care of Rev. Alfred Acton. See notice on last page.

     Pittsburg, Pa.--Pastor Bostock has so far recovered from his serious and painful illness that he has been conducting services, beginning October 28th; and he has also started the Doctrinal Class, which meets Sunday evening, the subject being the Glorification of the Lord's Human. Three weeks ago Bishop Pendleton made us a visit, and on Friday evening, October 28th, a men's meeting was held, at which the Bishop read a paper on Conjugial Love [Love of the Sex.--ED.].

     On Sunday, October 21st, the Bishop conducted services and ordained Mr. Reginald W. Brown into the first degree of the Priesthood. The Ordination services were very impressive and very much enjoyed.

     In the evening, at a Local Assembly, the question was discussed as to whether or not to include the "Nineteenth of June" in the General Assemblies. Nothing definite was arrived at, as those who attended the last General Assembly were in favor of the inclusion, while those who had to stay at home were rather opposed. Mr. Bostock suggested that they might include the "19th" in the General Assembly every 2d or 3d year, and at these times we might store up enough enthusiasm to benefit both us and those who are unable to attend the General celebration.

     On Tuesday evening, October 23d, a Supper Social was much enjoyed, as being the first the Bishop has attended.

     On Sunday, October 28th, Mr. Bostock administered the sacrament of the Holy Supper to between 40 and 50 communicants.

     The first School social of the year was held Friday P. M., November 9th, at which the children spent a pleasant afternoon playing games. C. R.

     LETTER FROM GLENVIEW, ILL.

     My Dear Life:--Since our last letter to you we have been so busy that one scarcely knows how or where to begin the tale. From October 25th to November 3d the Bishop was here. He gave us a great deal of food for thought in his three classes and two sermons.

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Of these last the one preached in town was on the general subject of "Redemption," and the one preached at Glenview on the afternoon of the same day was taken from the text "Cleanse first that which is within the cup and platter that the outside of them may be clean also."

     At the first Friday Class the Bishop spoke of the need of Assemblies. At the time of the formation of the General Church a state of apathy existed, instead of activity. An Assembly was one of the remedies for this. The Assembly was essentially a festival of the Church and if it were so It should have some interior purpose. The 19th of June served to provide such a purpose. After dwelling on the usefulness of this he asked for an expression of opinion as to including the 19th of June in the time of the Assembly, and the replies gave evidence that all were in favor of it.

     There were fifty-three people at the Wednesday class in town in spite of the most unpromising weather. The subject of the Bishop's remarks was, "Consociation."

     Mr. Mercer of the Kenwood Society, was present at the Glenview Friday Class November 2d and took part in the discussion of "Consociation " continued from Wednesday.

     The departure of the Bishop early on the morning of November 3d brought to a close one of the most useful visits Glenview has had. We are impressed by the great impetus to spiritual thought given to every one by these visits of the Bishop coming as they do at regular intervals, stirring our love for the Church, turning our thoughts into new channels and leaving us all stronger and more hopeful.

     And now we come to the social life of the pact month. On Sunday, October 14, there was the first of a series of literary evenings at the "Manse." The evenings called "literary" comprise also music and humor. The authors attempted were American. The first selection read by Mr. Maynard was "A Reply of Red Jacket to the Missionaries," taken from Longfellow's "Specimens of American Prose." As a commentary on missionary work it is much to the point.

     The second number, a sequel to Stockton's "Lady or the Tiger," called the "Discourager of Hesitancy," was read by Mr. Paul Synnestvedt and was received with well-deserved laughter and applause. The last on the literary programme was Longfellow's narrative in verse, one of the "Tales of Wayside Inn"--namely, "King Robert of Sicily." This was much enjoyed as read by Rev. D. H. Klein.

     The musical part of the evening consisted of the reading of a short life and anecdotes of Beethoven, followed by selections of his composition. The first number was the second movement of the "Appassionata," played by Mrs. Paul Synnestvedt; the second was a vocal solo by Mr. Seymour Nelson. After this Mr. Junge introduced the humorous half hour by mounting a small trunk and reciting an originally pathetic poem with his arms tied behind him and those of Mr. E. E. Boericke thrust as nearly as possible into their place. The accomplice stood on the floor behind the speaker and made all necessary gestures such as wiping the glasses which were indispensable to the "convivial" gentleman.

     There is one thing in our last letter which has been changed. It was decided that to have the lectures only on alternate class nights would be to have them too seldom. So that every other week Mr. Pendleton has arranged to have readings from the Spiritual Diary which are to be short and of a conversational nature. The suppers in town are to occur only once a month.

     Miss Evelyn Frankish and her brother, Charles, of Ontario, California, spent a few days with Rev. and Mrs. David Klein. Miss Frankish is on her way home from an extended visit with relatives in Toronto. Canada, while her brother who has been enjoying the past two months in that city will return to spend the winter there.

     On Sunday, October 21st, the red and white flag flying before the home of Mr. and Mrs. Goerwitz announced the arrival of a baby.

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The little boy is especially timely and welcome, coming as he did on his parents' second wedding anniversary.

     On the evening of October 21st Mr. and Mrs. Paul Synnestvedt gave a Musicale at their home, to which everyone was invited and to which nearly everyone came. Mrs. Paul Synnestvedt, vocalist; Mr. Lewis Blackman, violinist; and Herr Rech, pianist, were the artists.

     The Men's Meeting took place at the Club House October 30th and the ladies gathered at Mrs. Paul Synnestvedt's for a Halloween party on the same evening. The program included a "Heart Hunt," where each guest, armed with a little red bag, searched through the parlors for hidden candy mottoes. This game was followed by "Indoor Football" and this in turn by "Fortunes." This being the event of the evening we venture a description. Apples, with candles and matches stuck in the sides, were placed in saucers and one handed to each guest. The top of the apple came off like a lid, and snugly hidden underneath was a small folded white paper, apparently blank. The candles were lighted and letters appeared on the papers as they were passed to and fro over the flames. The writing had been done in milk and on each paper was a poetical prophecy in the form of an acrostic. The bright faces and gay candles of the guests as they sat in a circle, each intent on her own fortune, made a picture.

     Thursday afternoon, November 1st, the school children had the first social of their season. The new arrangement, by which the older girls take charge of the program, is very satisfactory. The social was a great success ii the little ones (who are too small to come to school for work, but who can come for the fun) are any judges. They were not at all ready to leave when the time was up.

     Saturday evening. November 3d, the young folks had their Halloween dance at the Glenview club house.

     Mrs. Harvey Farrington and her infant daughter are at present in Berlin, Canada. Mrs. and Miss Farrington spent a few days here with Mrs. Junge during the Bishop's visit. T. K.

     Middleport, Ohio,-On the second Sunday in September Pastor Keep administered the Holy Supper to twenty-five members of the Society.

     The first social gathering of the Society since Spring was "C Social" at the home of Mr. and Mrs. E. Davis, on the 14th of September. Cards, couplets and conversation were the order of amusement.

     Mrs. J. M. Cooper and her daughter, Sybil, are again with us after an extended visit with relatives in Bryn Athyn and Philadelphia.

     Quite a number of the Society spent a very enjoyable evening at the home of Mr. and Mrs. Cooper, November 6, playing whist and waiting for the election returns. A. E. D.

     Berlin, Can.--It is no indication of a lack of activity on the part of the Berlin Society that no news notes appeared in the Life for November; the fault lies wholly with your correspondent.

     The Men's Meetings which were inaugurated at the Bishop's visit here, have been continued, and are proving very interesting and useful. The subjects so far discussed are, Temperance and Sobriety and Probity the moral virtues mentioned in Conjugial Love n. 164. These meetings are held every week, and light refreshments are served.

     The ladies continue to meet at the homes and receive instruction from the Pastor on the Education of Children in the Home.

     The young people of the Society meet every week to receive religious instruction from the Pastor,--a very useful class, and one the want of which has been felt for several years. Once a month it is omitted and a Social held instead.

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     The Society has a Social once a month. Our needs in this respect are looked after by a special committee. The first gathering held under its direction fully justified its appointment and selection of its members.

     The Pastor has so far made two missionary visits, one to Milverton and one to Clinton, Huron county. At Milverton a baptism was performed. The services in both places are well attended.

     The School has lost the valuable services of its singing teacher, her attention being claimed by present and prospective duties of an important nature. We have been fortunate, however, in securing the services of Miss Isabella Roschman, to take her place; and also those of Miss Centennia Bellinger as teacher of dancing. The latter accomplishment has been a long-felt want in our School, but it now requires nothing but the application of the pupil to satisfy it.

     The Friday Suppers and Classes are better attended than for a number of years. E. J. S.

     LETTER FROM MR. BOWERS.

     Ohio.--I came into this State on October 10th, and have since visited members of the Church in many places, and preaching in several.

     On Sunday, October 14th, a discourse was delivered in a school house near Bainbridge, Ross county. A venerable Newchurchman, at the close of the meeting, said: "Surely, these truths ought to make an impression upon the minds of the people." The reply was: "Yes, they will make a lasting impression Upon those minds who are prepared to receive them, but those who are not will soon forget all about them."

     On Sunday morning, October 21st, and on Monday evening, 22d, I preached in the meeting house at Kyger, Gallia county. The Methodist preacher at his Sunday service was handed a notice announcing the meeting for Monday evening: but he merely crushed the paper in his hands. It reminded one of the spirit of the dragonists, described in the Apocalypse Revealed, in the interpretation of the 12th chapter. Nevertheless, the two meetings at Kyger were useful; and we may hope that some seeds of truth fell upon good ground.

     Sunday, October 28th, was spent in Columbus. Mr. Francis M. Craig, a young man, and a most earnest and active believer in the Heavenly Doctrines, arranged for me to preach in the "Railway Y. M. C. A." in the afternoon and evening. At the former meeting the attendance was about forty persons. The secretary of the Association, and a few others, thanked me for the "talk," which was an extempore sermon on Psalm cxiv: 9. Mr. Craig was delighted to hear a New Church discourse on the text, on the Doctrine of the Lord and the Divine Attributes. But he was greatly disappointed at the small number who came in the evening. He had announced the subject of the lecture: "The Immortality and Future Life of Man," in four daily papers; and besides himself, there were only six hearers. Two of these, a man and his wife, came from a distant part of the city. Their interest had been aroused by reading some of the books which Mr. Craig has so extensively loaned to people in Columbus during the past year. They seemed to be in a teachable state, and said they had come to hear and to learn more of the new doctrine. For an hour and a quarter they kept me busy answering sensible questions,--and they did not by any means go away empty. The vessels in their minds were probably filled with as many truths and ideas as they could contain at the time.

     Sunday, November 4th, was spent with the three elderly members of the Church at McConnellsville, Morgan county. A meeting was held, and the Holy Supper was administered. The visit was a mutual pleasure.

     Many other places where friends were called on during the days between the Sundays cannot be mentioned for lack of space,--except one. At Givens, in Pike county, three days were spent with Mr. S. A. Powell and family. Besides readings, points of Doctrine and matters of interest concerning the Church were discussed; but no public meetings mere held.

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Mr. and Mrs. Powell applied for membership in the General Church of the New Jerusalem.

THE CHURCH AT LARGE.

     Michigan.--The annual meeting of the Michigan Association was held in Detroit, October 26th to 28th. The predominant theme was, the care and training of the young of the New Church, forming the subject of a symposium, (eve of the 26th), and the keynote of the Presiding Minister's annual address, and pervading the reports and speeches. The attendance showed a marked increase in the proportion of young people, their presence being traceable to the special work among the young of the city and State during the year. A peculiarly warm and earnest sphere was noted, even during business details usually considered uninteresting. Revs. Mercer and King, of the Illinois Association, were again present this year and contributed much to the interest and instructiveness of the meeting; visitors came also from the Ohio and Canada bodies.

     At the Friday evening symposium Mr. Mercer presented the object of the creation and education of the young; preparation for heaven; and he described the organization of the mind and soul of man, and how men may co-operate with the Lord in opening the various degrees. (A chart of discrete degrees was used by the various speakers.)

     Mr. Schreck indicated the educational lines which parents and teachers should pursue to this same end, showing how man contrasts with beasts in having the faculties of liberty and rationality, and how the development of these is the true use of education; calling for daily instruction in the spiritual truths of the Word, and also for a regenerated science, which shall reflect the order of heaven and the operation of the Creator.

     Mr. King appealed to parents to keep before them these objects in educating their young, to make their homes centers of influence for the divine operation, and to sustain the Church in the new education.

     The Reports included missionary work by Rev. J. M. Shepherd, and summer work by Rev. T. A. King, near Benton Harbor; Detroit's year of activity and progress in all but finance, and Almont's useful summer school.

     Mr. G. W. Thayer's wish to decline re-election as head of the Finance Committee gave occasion for a strong address by Mr. Mercer on Stewardship in the Church. He enumerated familiar earthly uses to body and mind, but put those for receiving the spiritual from the Lord highest of all,--the priesthood, instruction and worship. These the man of the Church should support with affection and liberality proportioned to their dignity and importance as the greatest uses in the world.

     Mr. J. R. Hamilton, of Almont, referred to the history of the Association and to its periods of suspended activity--'66 to '77, and '92 to '97. He urged among other things the necessity for organization and co-operation, and for a spirit in which the supplying of the Church's needs would be thought a debt, not an alms. "The Church is our spiritual mother. Shall we forget her needs? What man among us could so far forget his natural mother as to let her beg or starve?" He said too that every dollar which is now paid by some into Old Church treasuries should go into those of the New Church.

     Space suffices only to add that at the Holy Supper, on Sunday, 42 partook. Mr. Schreck's excellent annual address on the results of neglecting and of caring for the children, as seen in the Association, past and present, cannot here be even summarized.

     THE SWEDENBORG SOCIETY.

     The 90th annual meeting of the Swedenborg Society was held at the Society's house. 1 Bloomsbury Street. London, on June 12th.

     The occasion was made somewhat notable by the address of the chairman, Mr. Robert Jobson, which was a particularly aggressive and uncompromising affirmation of the "Permeation" theory.

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After reciting some of the best known wonders of material progress of the century, the address takes up Theology, and while conceding that the Catholic Church exhibits little change, it declares the Protestant Churches to be characterized by freedom of thought and of conscience, and by great improvement in doctrine. The idea that the Old Church is dead as to doctrine, the writer of the address does not believe; he has so many letters from ministers and others of the Old Church proving the contrary; and to accept it moreover would imply that the go years the Society has existed and the thousands of pounds it has spent and the tens of thousands of volumes circulated, had gone all in vain, so that nothing would remain but for the Society to put up its shutters. "If you want to kill a cause just souse it up the icy bath of permission.

     But what is the Old Church? the chairman asks; and he answers that the older it grows the more elastic it becomes comprising High Church, Low Church, Nonconformists, etc.,--even Quakers. Out of such a vast variety of opinions on the fundamental truths of Christianity surely we cannot be so narrow as to believe that the Lord is not caring for them as well as for their more favored brethren in the New Church. Since Swedenborg's time there has been growing unrest and upheavals of doctrine; unity of doctrine cannot be expected of Church passing through a transition state from an imperfect and defective theology to a more perfect and complete one.

     And this transition, from the Old to the New,--how is it manifesting itself? "It is by the clergy and ministers and laity of the Old Church appropriating and assimilating the doctrines of the New, each according to his own state and capacity to receive. Some for instance will see the beauty and reasonableness of our teaching on the resurrection and the future state;...others again appropriate the New Church doctrine of the Trinity, and the sole and supreme Divinity of our Lord and so on with the other doctrines. The transition from the Old to the New is a mental process, a growth and expanding of the mind, effected in an orderly way, just as you see in spring-time the young fresh buds swelling and bursting, and pushing aside the old forms and husks, and finally dispensing with their use altogether."

     The rest of the address related to the work of publishing the Scientific Writings, and argued that because Swedenborg self-confessedly had sought to discover the soul by material instruments those Works are human, limited and antiquated, and as science advances will fall still more behind. [The chairman did not explain how the methods of modern science can be classed as having a sounder basis of study than Swedenborg's or promising a purer supply of truth.] He wanted to preserve the Scientific Writings in print, but to avoid diverting the Society's energies from the primary use of publishing the Theological Writings.

     The Secretary, Mr. Speirs, reported for the year a total delivery of 11,751 volumes, parts and leaflets, as compared with 16,394 last year and 38,296 in 1898. Of these there were, of the Writings in English, 3299 vols., as compared with 2939; of Welsh, 831 as compared with 26. The 3397 parts of the Concordance show a falling off of 561 parts. The presentations have comprised 1463 vols. as compared with 1349. Eight free public libraries accepted the grant of 34 vols.; also the library of Dunoon Theological College. The Free Public Library, of Belfast, having been given a second set of the Writings for the lending department (the first having gone into the reference department) the complaints of readers continued to come in that the books were not accessible.

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Communication with the librarian finally resulted in the reply that notwithstanding the fact that he had suggested or required the second set as a condition to supplying the lending department--the Library Committee was not disposed at present to have the works on the shelves of the lending department, upon which the second set was returned to the Society at its request.

     The Public Library at Patras, Greece, had made application and received a grant of books, 34 vols. in English, the French Emanuel Swedenborg (biographical and bibliographical), and the Russian part of the True Christian Religion and Life of Swedenborg. An acknowledgment from the Greek Consul-General spoke of the "great service" rendered through this gift.

     Heaven and Hell in Arabic had been sent to Major General Hector Macdonald, and Divine Love and Wisdom to the Chinese Ambassador to England, who made an appreciative reply. Three volumes were sent to an isolated receiver in Spanish Honduras, and two to a local preacher at Chubut, Patagonia.

     Based upon the recommendations of the Advisory and Revision Board the Committee have authorized the translation of the Dicta Probantia, which Rev. J. R. Rendell has undertaken. It also placed the revision of Swedenborg's Index to the Arcana in the hands of Mr. Speirs. From the Revision Board's report on the Index Biblicus, and on further information obtained by Rev. J. Hyde concerning the MS. of the work revealing serious defects in the printed copy,--the Committee are now taking steps to obtain a reliable copy of the MS., with a view to this work being translated and published later, if feasible. The chairman of the Advisory Board, who has lately been in America, has been commissioned to see the American Swedenborg Printing and Publishing Society and seek their co-operation.

     During the year Mr. Rendell's translation of Heaven and Hell has appeared, 1,000 copies were printed. An edition in foolscap 8vo is expected any time.

     Donations and subscriptions have amounted to about $560; interest and dividends to about $3,110.

     Mention was made of the decease of Dr. J. J. G. Wilkinson as the one writer who directly and avowedly connected the New Church with current literature and living writers, and a fitting memorial minute was placed on record by the Committee. Another member deceased was Mr. Rev. C. W. Cass, for 35 years a member and subscriber.

     One new life member was reported, Mr. J. N. Bentley, of Heywood, of the Welsh edition of Heaven and Hell published last year, 286 copies have been put in circulation, 250 having been sales, as against 185 copies of the same work in English. Of the Heavenly Doctrine 36 copies have been sold. The Doctrine of the Lord also is in type, and the translator, Mr. Rees, has been requested to proceed with the Sacred Scripture, to be followed by Faith. and Life in one volume.

     Revision of the Italian edition of Heaven and Hell is on foot, but immediate pressure has been removed by the generous offer by Mr. A. B. Ibbetson, of Florence, of about 1,000 volumes of the Italian translations, of which 500 are copies of Divine Providence, otherwise out of print, and nearly 500 of Heaven and Hell.

     During the past year Vol. X of the Swedish translation of the Arcana has appeared and the Committee promptly forwarded the promised $250, guaranteeing a like sum on the completion of Vol. XI.

     The question of re-issuing the Danish Norwegian translation is under serious consideration.

     Information concerning methods of presentation in foreign lands to Public and other Libraries, by the centres in Paris, Zurich and Stockholm, is still being gathered and when complete will lead to formulated means of distribution in foreign lands in like manner--so far as practicable--as in England.

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     Reference was made to the correspondence with the Swedenborg Scientific Association in regard to work being done (previously reported in these columns), and the "conscientious labor" involved was recognized.

     Among presentations to the Society are mentioned, an arm chair of Rev. John Clowes, oil portraits of Rev. William Hill, first translator of the Apocalypse Explained, and of Mr. J. W. Salmon, early pioneer and missionary. Large photos of Rev. W. Woodman and D. Howarth, were received from Mr. W. Gardner.

     Mme. Humann's project of having a kiosk at the Paris Exposition exhibiting the Writings in all languages, was found impracticable.

     In order to celebrate the beginning of a new century the Committee had resolved to issue monthly during the year 1901, tractates on "The Foundation Truths of the New Church." The subjects will be: God; the Incarnation; Redemption; the Sacred Scriptures; the Divine Providence; Charity, or Love to the Neighbor; Faith and Life; Death and Resurrection; Intermediate State, and Judgment; Heaven; Hell; and the Second Coming of the Lord. They will consist of passages from Swedenborg, with corroborations from the Word introduced by the editors, with possibly a few connecting words. The editors are the Revs. J. F. Buss, Jr. Hyde and W. A. Presland.

     The Rev. I. Tansley, in moving the adoption of the Reports, complimented the officials. He said however that the chairman's extensive correspondence with ministers [Old Church] had inspired him with hopes the speaker could not share. Many seem ready to receive yet are slow to acknowledge our doctrines. Ministers will quote Huxley, Ruskin and Spencer freely in their pulpits, but not Swedenborg. The Bristol Y. M. C. A. wishes to dislodge Mr. Wall as member, an indication that of the general attitude toward the New Church Life is more regarded now than 50 years ago, but the Lord Jesus Christ is not given the position we should expect. The book In His Steps is quite Unitarian in attitude. The speaker had greater ropes from the scientific than from the theological world, and therefore while working on a theological place we ought to be prepared to deal with the philosophy of current theories. The foreign work of the Society is great, but no labor should be accounted too great to disseminate the true views of God, as the idea of God is the innermost idea of all.

     Mr. Gardiner, in seconding, spoke in favor of giving the British Colonies continuous attention, for political freedom has a strong effect upon spiritual freedom. and is to be closely associated.

     Mr. Clowes Bayley in supporting, spoke of the Paris friends [Rue Thouin] as enthusiastic and sympathetic, and of his experience with them. A number of reprints of the Writings, in excellent style, have been made, chiefly at the expense of three families. Many of the most popular tracts had been translated. They had undertaken commentaries on all the books of the Word on the lines of Clowes's commentaries on the Gospels. They were without any proper organization, but did not undervalue the Sunday services or the work of a good minister when they could get one.

     The Rev. James Hyde, who had just made a visit to America, stated that he had done so principally though not exclusively in connection with the Bibliography of the Writings of Swedenborg. This he noted, is a complete bibliography of all Swedenborg's writings, not excluding the scientific or philosophical. He had visited Stockholm last year, and this year all the prominent libraries in the United States--Philadelphia, New York, Boston, Huntingdon Valley--and he had found that the London Society possess as fine a library of editions of Swedenborg as exists anywhere.

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The Society also had desired to obtain co-operation in securing for both countries a perfect copy of the various MSS. of the Index Biblicus, the Latin edition having proved very defective. The New Church will have to undertake sooner or later the publication of everything that Swedenborg left behind him. This is especially true of the Index Biblicus, which he had used in preparing the Arcana, Apocalypse Explained and Apocalypse Revealed. What Swedenborg found indispensable in that work, cannot be left out of reach of the student of our theology.

     He had seen the Rev. J. C. Ager, as representing the American Swed. P. and P. Society, and arranged also that an expression of the opinion of the American ministers should be taken respecting it at the Council of Ministers.

     Dr. Wilkinson's translation of The Infinite is excellent, but requires a modern editor; with respect to it he had secured the services of the Rev. Louis F. Hite, as one who was by consensus of opinion in America the best qualified.

     The Principia was, he learned, so far as the American editors are concerned, nearly ready, and then would be sent over to be placed in the hands of English editors and be printed. The American policy has been to print from plates, so that many of the translations are old. These are being gradually superseded by fresh translations, perhaps not always above criticism, but well printed and well bound.

     This Society would find it more advantageous to secure more cooperation; but the speaker found that over there they thought we wanted to go our way.... His mission would, he believed, be effective if it led to co-operation between the two great Societies for the production and diffusion of the Writings of the New Church.

     By resolution, the meeting warmly endorsed the Committee's action in undertaking to celebrate the opening of the 20th century by the issue of 12 booklets, on the "Foundation Truths of the New Church;" presenting as far as possible the statements of Swedenborg himself on all the great truths of the Christian religion; and that in a way to interest and attract the members of all religious communities and to meet as far as possible the requirements of modern thought. They were intended to be creditable in their get-up, outside and in, and would be distributed gratis and post free to all ministers, students, lay preachers and Sunday-school teachers. They wanted the co-operation of all New Church institutions to give them as wide a circulation as possible in their respective neighborhoods.

     The Committee elected for the coming year comprises Messrs. C. Bayley; Col. Bevington; Revs. J. Dans, J. Hyde. and W. A. Presland; Messrs. Faraday, Gardiner, Gilbey, Higham, Jobson, Spalding, and Dr. Stocker.

(Abridged from Morning Light.)
INDEX OF NEW CHURCH LIFE for 1900, will be issued next month 1900

INDEX OF NEW CHURCH LIFE for 1900, will be issued next month              1900


NOTICES.
LOCAL ASSEMBLY IN CANADA 1900

LOCAL ASSEMBLY IN CANADA       F. E. WAELCHLI       1900

TO THE MEMBERS AND FRIENDS OF THE GENERAL CHURCH OF THE NEW JERUSALEM IN ONTARIO, CANADA.

     The Bishop of the General Church will be in Berlin on the 31st of December, on which day a Local Assembly of the General Church in Ontario will be held in the Carmel Church of the New Jerusalem, in Berlin.

     The meeting will begin at 2 P. M., and questions pertaining to the welfare of the Church in the Province will be considered. This will be followed by a supper in the school-room; after which there will be a social to "see in" the new year and the new century.

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     The members Of the Carmel Church will be pleased to provide entertainment for all who can attend this meeting, and it is hoped that many will take advantage of the cheap fares, usual in Canada during the holidays, and be with us. All who intend to be present are requested to communicate, at as early date as possible, with the secretary of the Carmel Church: Mr. Theobald Kuhl, Waterloo, Ontario.
     F. E. WAELCHLI,
Pastor of the Carmel Church

     P. S.--Members of the General Church, from without Ontario, who would like to be with us, will, if they come, be heartily welcomed and entertained by the members of the Carmel Church F. E. W.
RESUMPTION OF SERVICES AT BROOKLYN, N. Y. 1900

RESUMPTION OF SERVICES AT BROOKLYN, N. Y.              1900

     Commencing January 6th, 1901, services will be held on the first Sunday of every month, at the home of Mrs. Bernard Peters, 63 Lee Avenue. The Holy Supper will be administered on January 6th, by Rev Alfred Acton, pastor.

     On Saturday evening, at 8 P.M., a doctrinal class will be held, the subject being, The World of Spirits.
ORPHANAGE 1900

ORPHANAGE        WALTER C. CHILDS       1900

The Treasurer of the Orphanage desires to announce that the following gentlemen have consented to act as Local Collectors.

Contributions to the Orphanage may be sent, therefore, to:--

Mr. C. H. Asplundh, Bryn Athyn, Pa.
Mr. P. Bellinger, 226 Dunn Ave., Parkdale, Ontario, Can.
Mr. Robert B. Caldwell, 919 Carnegie Building, Pittsburg, Pa.
Dr. S. R. Hanlin, Middleport, Ohio.
Mr. Arthur T. Maynard, Glenview, Ill.
Mr. George Scott, Waterloo, Ontario Can.
Mr. Charles D. Weirbach, Commonwealth Building, Allentown, Pa.
Or to the Treasurer,
MR. WALTER C. CHILDS, No. 1 Mills Building, New York City.